scholarly journals A Translation into English of Khalil I. Al-Fuzai’s1 “Chivalry of the Village”

2020 ◽  
Vol 9 (3) ◽  
pp. 74
Author(s):  
Gassim H. Dohal
Keyword(s):  
The Other ◽  
Cultural Issue ◽  
Rural People ◽  
Her Family ◽  
Police Station ◽  
Village People ◽  
The Village ◽  
The City ◽  
Country People ◽  
As If

Hameed goes to the city to sell his crops and buy some goods for his wedding. His fate leads him to meet a thief. He beats the thief and is taken to prison. At the beginning of the story, Khalil I. Al-Fuzai paints a living picture, showing how farmers arrange their trips to the city, using donkeys as a means of transportation. The animals are treated without mercy; though living creatures, they are beaten and overloaded: “The donkey may feel the human being’s injustice. Hence it takes the opportunity to drop its load and run away … 3” and “donkeys … shake their heads up and down with each step they take …” as if commenting on their owners’ treatment of them. The story addresses the village-city relationship as well; the city is important for village residents as a marketplace where they can “sell their loads of fruits and crops from their farms …” and buy what they need for their families and neighbors, as shown in both this story and the previous one, “Thursday Fair.” In other stories, like “Wednesday Train,” people go to the city to look for jobs.  In dealing with city customers, experience and advice are important; if the protagonist had not figured out that the customer had disappeared into a mosque and slipped out the other door, he could have waited as long as he wanted and still have left empty-handed. In this case, the advice of Olyan’s mother in “Thursday Fair” is relevant for naïve village youths: “Salesmen of the city are deceitful, so be careful, O Olyan.” The same is true for city customers, as this story shows.  On the other hand, the story demonstrates that one of the main characteristics of rural people is that they are helpful and united, so the author refers to them as if they are one cooperative group.  The country people are also hard workers. Even on his wedding day, Hameed goes to the city to sell the crops of his land. As a countryman, he does not want to bother his friends, and likes to assume his business on his own: “It will be a burden for you to add my things to yours to sell.” In addition, the story refers to a cultural issue: In some Arabian societies, a man cannot see the woman he is going to marry until she becomes his wife—and at that moment, he cannot go back on his word. Usually, a man’s female relatives choose the girl and, if her family accepts the proposal, then the man’s family prepares for the marriage. Hence, it is the judgment of the female relatives that rules in such situations. Sometimes a previous friendship or an earlier acquaintance between the two females may affect the whole story, as we will see in “Wednesday Train.” So, “the bride here to some extent is similar to a watermelon …” for the bridegroom. Hameed uses “watermelon” in his simile because he knows well such a fruit; it is his main produce.  At the end, the story refers to an administrative issue: a cop “takes [Hameed] to the police station.” In the afternoon, all the investigators at the police station are either busy with cases they want to finish before going home, or they have already left their offices, so Hameed must spend the night there, waiting for the next business day before an investigation can take place. Briefly, this story relates that village people are simple and innocent, but when it comes to values they believe in, they do not hesitate to take action.4

KONSEP DIRI “ I “ DAN “ME” TOKOH HIROKO DALAM NOVEL NAMAKU HIROKO KARYA NH.DINI

2012 ◽  
Vol 5 (2) ◽  
pp. 109
Author(s):  
Besin Gaspar
Keyword(s):  
Point Of View ◽  
The Other ◽  
Self Concept ◽  
The Novel ◽  
Main Character ◽  
Fictional Character ◽  
Social Customs ◽  
The Social ◽  
The Village ◽  
The City

This research deals with the development of  self concept of Hiroko as the main character in Namaku Hiroko by Nh. Dini and tries to identify how Hiroko is portrayed in the story, how she interacts with other characters and whether she is portrayed as a character dominated by ”I” element or  ”Me”  element seen  from sociological and cultural point of view. As a qualitative research in nature, the source of data in this research is the novel Namaku Hiroko (1967) and the data ara analyzed and presented deductively. The result of this analysis shows that in the novel, Hiroko as a fictional character is  portrayed as a girl whose personality  develops and changes drastically from ”Me”  to ”I”. When she was still in the village  l iving with her parents, she was portrayed as a obedient girl who was loyal to the parents, polite and acted in accordance with the social customs. In short, her personality was dominated by ”Me”  self concept. On the other hand, when she moved to the city (Kyoto), she was portrayed as a wild girl  no longer controlled by the social customs. She was  firm and determined totake decisions of  her won  for her future without considering what other people would say about her. She did not want to be treated as object. To put it in another way, her personality is more dominated by the ”I” self concept.

scholarly journals Manajemen Pengelolaan Buku di Micro-Library Sembulang, Batam, Kepulauan Riau

2020 ◽  
Vol 3 (1) ◽  
pp. 55
Author(s):  
Nurlaily Nurlaily ◽  
Mochamad Nuruz Zaman
Keyword(s):  
Rural Communities ◽  
The Other ◽  
Ordinary People ◽  
Large Collection ◽  
Village Community ◽  
Children’S Learning ◽  
Village People ◽  
The Village ◽  
Children's Learning

In the current era, many of our people do not know much about the importance of reading. Especially for ordinary people who have never read or written at all. Their insight may still be influenced by verbal, not written. This is both caused by there may be a lack of reading books and they don't have a large collection of books. The library in Sembulang village is in the form of a micro-library that can help the community to get to know writing and enjoy reading. The library is a special alternative for rural communities whose communities are still innocent or have not been intervened by city people. Later, the village community will be introduced to what is a micro-library, its functions, and so on. The other benefits of the micro-library in Sembulang are able to improve children's learning quality, introduce the importance of reading to the community, and increase the source of income for local villages. Of all these, it will first be explained to all local village people how to borrow or read in the library. The method used will be made socialization about the introduction of the library and its functions.

Euripides’ Bacchae

Classics ◽  
2019 ◽  
Author(s):  
Fiona McHardy
Keyword(s):  
The Other ◽  
Royal Family ◽  
Maternal Grandfather ◽  
Mountain Lion ◽  
The City ◽  
As If ◽  
Iphigenia At Aulis

Produced posthumously along with Iphigenia at Aulis and Alcmaeon in Corinth and awarded first prize at the City Dionysia in 405 bce, Euripides’ Bacchae is one of his most well-known and influential tragedies. One of the most significant aspects of the play, attracting religious, gendered, psychological, philosophical, and metatheatrical readings, is the appearance as a major character of the god Dionysus seeking to establish his cult in the city of Thebes. Dionysus is simultaneously an outsider, setting off from Lydia with his band of Asiatic maenads, and a son of the city, conceived by Semele, a member of the Theban royal family, and born out of his father Zeus’ thigh after the death of his mother. Worshipping Dionysus brings ecstasy and joy, experienced through revels, music, and dancing, yet there is also a vengeful and destructive side to the god. He seeks to punish his maternal aunts for their lack of belief in his divine parentage and drives them from the palace onto the mountains along with the other Theban women. At the same time, the Theban elder Cadmus, Dionysus’ maternal grandfather, and the prophet Tiresias attire themselves in Bacchic garb and head for the mountains in a show of respect for the god. But Cadmus’s grandson Pentheus, the ruler of the city, is hostile to the establishment of Dionysus’ cult and refuses to accept the outsider. In the course of the play, Pentheus confronts Dionysus and attempts to constrain him by force to reassert his control over the city. Yet it is impossible for a mortal to defeat a god. Intrigued by news of the women’s Bacchic revels on the mountains, Pentheus is persuaded by Dionysus to disguise himself as a maenad and visit the mountains to observe the women. A messenger reports the terrible news of Pentheus’s death, torn apart as if he were an animal in a Bacchic ritual, by his mother and her two sisters. The play culminates with a powerful scene in which Agave returns to the palace carrying the head of her own son, believing it to be the head of a mountain lion they have killed. During the scene her father Cadmus gradually helps her to see that she has in fact dismembered her own son. The play concludes with the exile of the remaining members of the royal family.

The Unresolved Tensions of Migration

2017 ◽  
Author(s):  
Claudio Sopranzetti
Keyword(s):  
The Other ◽  
Circular Migration ◽  
Life Trajectories ◽  
The One ◽  
The Village ◽  
The City

This chapter analyzes the drivers’ circular migration between Bangkok and their villages. It focuses on the predicaments of this mobility. On the one hand, their experiences, stories, and trajectories contribute to reproducing narratives in which Bangkok and the villages sit at opposite ends of the spectrum of development and modernity. On the other, the drivers modulate between the two spaces, constantly attempting to pull them together, connect and mediate them, struggling to find a place for themselves in between the two. This chapter explores how the drivers navigate this complex position, torn between their participation in reproducing narratives of distance between the city and the village, which drove them to migrate in the first place and keeps them suspended between the two spaces, and attempts to reconcile it though their life trajectories. Whichever strategy they adopt to cope with these tensions, in their migration, the drivers take the same gamble that they accept while riding the city: a gamble that makes them both aware of and concerned with the fragility of their lives and the material effects of these unresolved tensions on their families and villages.

scholarly journals DUKUNGAN SUAMI TERHADAP KEJADIAN DROP OUT BAGI AKSEPTOR KELUARGA BERENCANA (KB) DI DESA DAN KOTA DI DAERAH ISTIMEWA YOGYAKARTA

2016 ◽  
Vol 15 (1) ◽  
pp. 113
Author(s):  
Mufdlilah Mufdlilah ◽  
Kanthi Aryekti
Keyword(s):  
Family Planning ◽  
Informed Choice ◽  
Drop Out ◽  
The Other ◽  
Childbearing Age ◽  
Planned Parenthood ◽  
Cost Planning ◽  
The Right ◽  
The Village ◽  
The City

Family planning programs have a strategic, comprehensive and fundamental role in achieving a healthy and prosperous Indonesia. Efforts to deny pregnancy can be done by the use of contraceptives, but not all husbands agree to the use of contraceptives. What happens is drop outs of the acceptor. Women who are of productive and childbearing age, and the right to use contraceptives, as it is an important and necessary right. While it protects women’s health, contraceptives require the husband’s support to prevent dropouts and in selecting the proper contraceptive. Planned Parenthood service must be made through informed choice and consent of the couple, in order to avoid human rights violation, especially in the choice of contraceptives. The incidence of dropouts remains high for several reasons. This study was conducted to determine the role of husband support in incidents of dropouts in villages and the city. It is a descriptive research. The population in this study are acceptors drop out for 3 consecutive months, and are not pregnant. A sample of 100 people, and collection of data with a closed and open questionnaire, is presented descriptively. Husbands support the incidence of drop -out in the village and in the town due of the side effects at a rate of 38%, the husband does not support his wife KB 22 %, the other - the other 22 %, the husband does not receive contraceptive family planning in cities 82 % in rural 74 %, the husband asks stop KB in the city 48 % rural 60 %, the husband providing cost planning in the village 42 % in the city 34 %, the husband does not support the use of contraceptives in the city 38 % rural 38 %. In conclusion, increasing the support of her husband, improve mentoring and coaching acceptor drop out to be willing to use contraception again. Support includes acceptance of family planning services for the husband against wife in the city is higher than in the village.

scholarly journals ANALISIS KEWENANGAN PEMERINTAH DESA DALAM BIDANG KEMASYARAKATAN: STUDI DI DESA TOKA KECAMATAN BULIK TIMUR KABUPATEN LAMANDAU

2021 ◽  
Vol 5 (2) ◽  
pp. 1-7
Author(s):  
Ambri Semet
Keyword(s):  
Community Involvement ◽  
Rural Areas ◽  
The Other ◽  
Public Security ◽  
Community Initiatives ◽  
The Government ◽  
The Village ◽  
The City ◽  
Government Authority

Results of the study are (1) the execution of the authorities of the Government of the village of Toka in the field of development could be said to be doing well, one of them empirically though the village of Toka is one of the villages that are a bit far from the District of the city, but according to the results of the interview with the head of the village and the surrounding communities say if their area could be said to have never experienced a serious thing about events that interfere with their village. Then one form of civic activities was coaching against the participation of the citizens. The form of Participation in the village of Toka researchers can see namely the participation of government directives and from Community initiatives itself clearly visible. However, in essence community involvement village of Toka is big enough in carrying out various activities of social mutual clearly still visible in the village. (2) the Government authority went on supporting Factors village of Toka is to Coaching against the BPD. Factors restricting implementation of the Government of the village is village of Toka Government does not attempt to establish coordination with the mengitensifkan and Binmas and Babinsa, especially in the peace and order of the villagers either from the election of the village chief or in terms of the construction of public security of the village of Toka. This mostly happens in rural areas, because of the large number of societies that still do not understand about the procedure of manufacture certificate, let alone land that the original owners were their parents who already have no land boundaries so that they have even mutual claimed by the other party.  

scholarly journals REPENSANDO AS FRONTEIRAS: A TRADUÇÃO DE IDENTIDADES NA OBRA DE JORGE LUIS BORGES

Organon ◽  
2004 ◽  
Vol 18 (37) ◽  
Author(s):  
Denise Vallerius De Oliveira
Keyword(s):  
Latin American ◽  
Jorge Luis Borges ◽  
The Other ◽  
Human Being ◽  
New Frontier ◽  
Proper Definition ◽  
Set Up ◽  
The One ◽  
The City ◽  
As If

The rearrangement of concepts about frontiers has made possible the emergence of a different approachto Jorge Luis Borges’ regionalist production – this production has often been misunderstood and supposedlyconsidered inappropriate in relation to his other universal and remarkable masterpieces. However, the themefrontiers is set up within the limits of his pampa i revealing the need to search for identities that insist on denyingtheir own proper definition. It demands different representations: first, the frontier between the country and the city,in the shade of Sarmiento and Hernández – the former, desiring a civilized and urbane Argentinean identity, totallyagainst the country barbarian; the latter, speaking of the pampa and the gaúchoii as if in a free existence, opposite tothe urbanized world. After these descriptions of city and country, Borges proposes to talk about the “arrabal”region, which translates a certain meaning of frontier, delineated by “fights and guitars” between the pampa andBuenos Aires. Once this new frontier is established, he tries to write about the ambiguous human being who lives inthat region: the compadrito – a mix of the urban man and the gaucho. This compadrito belongs to a place whichcannot be completely delimitated; he is intended to be not only a representation of Argentina’s culturecharacteristics, once his identity is often migrating between the I and the Other, thus making possible the listening tothe voices of differences, therefore translating this frontier identity – the one that truly represents the very Latin-American self.

scholarly journals Archaeology and the ancient names of the old cities under Sulaimani in the light of the cuneiform & Classical records and the archaeological evidence

Twejer ◽  
2021 ◽  
Vol 4 (1) ◽  
pp. 589-628
Author(s):  
Dilshad Aziz Marif ◽  
Keyword(s):  
Far East ◽  
The Other ◽  
Capital City ◽  
Alexander The Great ◽  
The Road ◽  
North East ◽  
The North ◽  
Other Hand ◽  
The Village ◽  
The City

This paper deals with the ancient settlements in the plain where the city of Sulaimani found in 1874 A.D. In his book (Babylonian Problems) Lane (1923) proposes that modern Sulaimani built on the long-lost city of Celonae that was mentioned by the Roman historian Quintus Curtius Rufus (1st century A.D.) in his book "Histories of Alexander the Great.” Also, the Kurdish historian Amin Zeki in his book (The History of Sulaimani)1951, agrees with Lane, and he suggests that the name of modern Sulaimani’s name perhaps derived from the same name of Celonae. Many other historians and archaeologists repeat the same identification. In this paper, we investigated this identification, and we found that the city of Celonae was mentioned only once by the Roman historian Quintus Curtius Rufus (1st century A.D.) in his book "Histories of Alexander the Great,” he refers to the journey of Alexander the Great from Susa to Ekbatana, according to Rufus, on his way, Alexander camped in Celonae. We suggest a new identification for the Celonae Town in the northern edges of Garmian district at the foot or on the top of one of the mountains of the modern Qaradagh ranges, because, Alexander took the road from Susa to the north then east crossing the city of Sittake on the Tigris near Celucia/al-Madain, then moving to other cities along the road to the direction of the north-east, camped in Celonae, then moved to the east and reached Bagastana (Behistun) and after wards to Ecbatana, the capital of the Median Empire in (modern Hamadan). We found also, that the Assyrian royal inscriptions refer to a mountain called Siluna, the Assyrian king Adad-Narari III (811-783 B.C.) in his campaign on Namri and Media, after crossing the Lower Zab toward the east, first he mentions the mountain Siluna, where the sun rises, then he occupied Namri and crossed the other lands in the east to reach Media, and since Namri was the land of the Kassites (in the post-Kassite period) located in the area of Sangaw-Garmian-Qaradagh-Bamo ranges, we can conclude that the mountain Siluna and the city Celonae were located in the same place somewhere in Qaradagh ranges. In the base of the above-mentioned evidence, we can reject the previous identification of Celonai with modern Sulaimani. On the other hand, in this paper we discussed other identifications of modern Sulaimani with ancient cities and towns mentioned in the cuneiform records, for instance, Radner (2017), suggests that the Zamuan capital city of Arrakdi of the Lullubu people located under modern Sulaimani, but this is not a proper identification, because the city of Arrakdi was mentioned in the cuneiform records three times, and in all records they refer to the point that the city located beyond a roughed mountain, the Annals of Ashurnasirpal II refers that the city located at the foot of the roughed mountain Lara, and this mountain should be modern Lare mountain in the east of Shabazher district far east from modern Sulaimani. Also, the cuneiform tablet that was discovered in Sitak in Sharbazher district and that tablet also refers to Arrakdi. Also, we found that Spiser linked the village of Uluba (Ulubulagh) now it is a district in the southern east of Sulaimani, with the Lullubian City of Lagalaga, this identification only based on the similarities between the two toponyms. On the other hand, Abdulraqeeb Yusuf, suggests that the old village of Daragha, which is now a district in the eastern part of Sulaimani derived from the Zamuan city Dagara of the Lullubies, this identification also not appropriate one, because the village and district named after the name of a nobleman called Mr. Dara Agha, and there is no archaeological ruin in this district as well. The city of Sulaimani was built on an area where a huge archaeological Gird/Tell existed, the Babanian princes built their palace on this artificial hill and the administrative buildings to the east of it, when they dug for the foundations, they discovered coins, a stone with unknown script, and many jars, some of them big jars contained human skulls. In 2005, when the modern building Kaso Mall constructed on the northwest of the hill, we found two seals date back to Jamdet-Naser = Nineveh V period, and Ubaid potsherds, and some bull skulls, their horns cut with a sharp instrument. This evidence indicate that the city was built on a settlement date back to the 5th-4th millennium B.C. Other archaeological discoveries in Girdi Kunara and Girdi De Kon in the western part of the city at the bank of Qiliasan and Tanjero rivers, in Kunara many cuneiform tablets discovered there, we can link these sites also with the Lullubies in the third & second millennium B.C.

Ghosts of Exile: Doubles and Nostalgia in Vergil's "Parva Troia" ("Aeneid" 3.294ff.)

1997 ◽  
Vol 16 (1) ◽  
pp. 8-33 ◽  
Author(s):  
Maurizio Bettini
Keyword(s):  
Eighteenth Century ◽  
Total Loss ◽  
The Other ◽  
The Past ◽  
Other Hand ◽  
Early Eighteenth Century ◽  
The Dead ◽  
The City ◽  
As If ◽  
At Home

This paper provides an analysis of Aeneas' visit to the "parva Troia" in Epirus (Vergil, "Aeneid" 3.294ff.), centered on the theme of "substitutes" and "doubles," and beginning with Andromache, the heroine of this encounter. With Helenus as a substitute for her deceased husband, Hector, Andromache is involved in a sort of levirate marriage. Moreover, she reacts to Aeneas and his companions as if they too were "substitutes," living persons who immediately evoke images of the dead, "doubles" for her lost loved ones (Hector first and foremost, and also Creusa and Astyanax). This makes Andromache perfectly at home in "parva Troia", which is itself a "double," a "substitute" for the city destroyed by the Greeks. Except that, like all "doubles," "parva Troia" is an insubstantial illusion, the effigy of something that no longer exists. This city and its landscape can only be "seen," not actually "inhabited." These Trojan exiles are thus victims of a syndrome very similar to "nostalgia" (a Greek word unknown to the ancient Greeks, dating to the early eighteenth century, and beautifully described in a remarkable passage by Chateaubriand). Helenus and his companions are "too faithful" to their vanished city; their destiny, like that of the dead, has been hopelessly fulfilled. Aeneas, however, is not allowed to become a prisoner of the past. Against his will, he must be "unfaithful" to his former city: he will not rebuild Troy. The companions of Helenus and Andromache suffer from an "excess of identity" (one way to define nostalgia). Aeneas, on the other hand, submits to the almost total loss of his own identity: except for the Penates, a highly significant, sacred part of the lost patria, which will contribute to the formation of his identity in a way similar to Helenus and Andromache's own nostalgic cult of the image of Troy.

scholarly journals Anak Punk Jalanan di Jambi dalam Perspektif Hukum Pidana

Wajah Hukum ◽  
2020 ◽  
Vol 4 (2) ◽  
pp. 467
Author(s):  
Dedy Syaputra ◽  
Sartika Lia Apriana
Keyword(s):  
Environmental Factors ◽  
Street Children ◽  
Causative Factor ◽  
The Other ◽  
Unique Case ◽  
City Life ◽  
Search Results ◽  
The Impact ◽  
The Village ◽  
The City

This phenomenon of street children in Jambi clearly proves a fact that the rights of children are not fulfilled by parents, society, or country.  On the other hand, the variety and types of unofficial professions and occupational sectors in the city make city life more diverse from the angle of the types of jobs available. This is one of the factors that makes each individual including the children who attend school even interested in making a living, and the more unique case is in cities, the type of pecerajan for the age of adolescence is also widely available. This is why street children are more common in the city than in the village. If carefully observed, the point where street children gather is very dangerous. In addition to disturbing the order and comfort of others, it can also harm itself and provide opportunities for acts of violence. Even street children themselves have the potential to become criminous such as compressing their friends or other weaker individuals, petty theft, and the use of even trafficking drugs that are classified as substances that are harmful to health. To approach this issue, researchers used a qualitative paradigm from a criminal perspective. The findings of the data search results in the field are obtained as follows: (1) The causative factor of the number of street children in Jambi city is due to the unmet physical and psychic needs of the child, then, because of the personal desire of the street children themselves and environmental factors. (2) The impact of criminal problems that can lead to criminal acts from the appearance of street children are: the emergence of new social problems, disruption of city order, and threatening the safety and security of the citizens of the surrounding communities.

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