scholarly journals Ravitsejad Siberi eesti kogukondades

Mäetagused ◽  
2020 ◽  
Vol 78 ◽  
pp. 89-110
Author(s):  
Anu Korb ◽  
Keyword(s):  
Folk Medicine ◽  
Folk Healing ◽  
Video Recordings ◽  
The People ◽  
God's Word ◽  
The Family ◽  
Leading Position ◽  
The One ◽  
The 19Th Century ◽  
Healing Tradition

The article is based on manuscripts as well as sound and video recordings on folk medicine collected during fieldwork conducted by the researchers of the Estonian Folklore Archives in 1991–2013 from Estonians born and raised in different Siberian Estonian communities. The ancestors of the visited Estonians had either left their homeland in search of land in the last decades of the 19th and the beginning of the 20th centuries or were descendants of those deported and exiled by the Russian tsarist authorities in the first half of the 19th century. Fieldwork at Siberian Estonians in the last decade of the 20th century enriched the Estonian Folklore Archives with invaluable lore material, including the material related to folk medicine. Although the advance of the state medicine system with small hospitals and first aid posts had reached Siberian villages half a century before, and the activity of healers had been banned for decades, the collectors were surprised by the number of healers in villages and the extent of the practical use of folk medicine. The folk medicine tradition was upheld mostly by older women (as was the case also with other fields of lore), which resulted, on the one hand, from the demographic situation, and, on the other hand, from women’s leading position in the preservation of communal traditions. In the older Siberian Estonian communities, which had been established by the deportees (e.g. Ülem(Upper)-Suetuk, Ryzhkovo), it was believed that healing words and skills were available and could be learned by anyone; they were often compared to God’s word. Some people thought that knowledge and skills could only be shared with those younger than yourself. In the villages established by exiles people were considerably more cautious about passing on healing words and the like. In most villages with southern Estonian background, healing charms were kept in secret, as it was believed that when sharing their knowledge, the healers would lose their abilities. It was only at their death’s door that the healers selected their successor. Not all the people who were offered to learn the healing skills were ready to accept the responsibility. The first or last child in the family was thought to have more prerequisites for becoming a good healer. In the first decade of the 21st century, the situation with passing on the healing words and skills had changed considerably in older Siberian villages. Many of the healers had passed away, and there were not enough young people who were interested in continuing the tradition. So the healing skills inevitably concentrated into the hands of a few wise women. Currently, the folk healing tradition in Siberian Estonian communities is fading away, above all, due to the fast aging and diminishing of the communities.

scholarly journals PEMIKIRAN JAMALUDDIN AL-AFGHANI (JAMAL AD-DIN AL-AFGHANI) (1838 – 1897 M)

2017 ◽  
Vol 13 (1) ◽  
pp. 9-24
Author(s):  
Akmal Hawi
Keyword(s):  
20Th Century ◽  
19Th Century ◽  
The Other ◽  
The West ◽  
Unique Position ◽  
Islamic Reform ◽  
Other Hand ◽  
The People ◽  
The One ◽  
The 19Th Century

The 19th century to the 20th century is a moment in which Muslims enter a new gate, the gate of renewal. This phase is often referred to as the century of modernism, a century where people are confronted with the fact that the West is far ahead of them. This situation made various responses emerging, various Islamic groups responded in different ways based on their Islamic nature. Some respond with accommodative stance and recognize that the people are indeed doomed and must follow the West in order to rise from the downturn. Others respond by rejecting anything coming from the West because they think it is outside of Islam. These circles believe Islam is the best and the people must return to the foundations of revelation, this circle is often called the revivalists. One of the figures who is an important figure in Islamic reform, Jamaluddin Al-Afghani, a reformer who has its own uniqueness, uniqueness, and mystery. Departing from the division of Islamic features above, Afghani occupies a unique position in responding to Western domination of Islam. On the one hand, Afghani is very moderate by accommodating ideas coming from the West, this is done to improve the decline of the ummah. On the other hand, however, Afghani appeared so loudly when it came to the question of nationality or on matters relating to Islam. As a result, Afghani traces his legs on two different sides, he is a modernist but also a fundamentalist. 

scholarly journals Guidance Behind Criticisms: The Good Parenting as Portrayed in the First Malay Autobiography

2019 ◽  
Vol 15 (2) ◽  
pp. 116
Author(s):  
Rahimah Hamdan ◽  
Arba’ie Sujud
Keyword(s):  
19Th Century ◽  
The Other ◽  
Single Study ◽  
Other Hand ◽  
The Family ◽  
New Form ◽  
The One ◽  
Harsh Criticism ◽  
The 19Th Century

This paper was aimed at identifying the guidance to parenting that emerged in the first Malay autobiography, the Hikayat Abdullah, and subsequently, to analyse those instructions on parenting in the context of the traditional Malay society of the 19th century. The recognition accorded to Abdullah Munshi as the Father of Modern Malay Literature has attracted various reactions from scholars. Some scholars regard Abdullah Munshi as the one who brought renewal to Malay literature through his courageous criticism of the customs and culture that had been in practice for generations. On the other hand, there are scholars who disapprove of that recognition being given to him and who consider Abdullah Munshi’s criticisms in his works as a deviation from the reality expressed in previous works. Nevertheless, not a single study has suggested that perhaps Abdullah Munshi firmly emphasized those criticisms with the intention of providing some sort of guidance. Hence, by analysing certain texts in the Hikayat Abdullah and by reviewing the evidence from the perspective of Swettenham (1895), who objectively evaluated the thinking and culture of the Malay community, this study was able to rectify the image of Abdullah Munshi, who, all this while, was considered to be pro-British because of his harsh criticism of the Malay community. Moreover, those criticisms were meant to provide guidance for the family institution, especially for parents. This indirectly proves that Abdullah Munshi took a serious view of parenting and believed that improvements were necessary to produce a dignified and civilized generation. In conclusion, the autobiography, the Hikayat Abdullah, was not just a new form of writing that deviated from the conventions of traditional Malay literature, but was the fruit of the wisdom of the author that was meant to benefit his readers.

scholarly journals ACQUISITION OF FOLK HEALING PRACTICES: A PHENOMENOLOGICAL STUDY GROUNDING THE EXPERIENCES OF PARASANTIGWAR IN CAGRARAY ISLAND, PHILIPPINES

2021 ◽  
Vol 1 (8) ◽  
pp. 17-33
Author(s):  
MICHAEL B. BIBON
Keyword(s):  
Cultural Transmission ◽  
Phenomenological Study ◽  
Folk Medicine ◽  
Sampling Technique ◽  
Health Care Facilities ◽  
Folk Healing ◽  
Modern Health Care ◽  
The Family ◽  
Care Facilities ◽  
Culture And Development

For many years, folk medicine has been the resort of many less privileged families who do not have access to modern health care facilities. A parasantigwar is a term coined to a folk healer in Cagraray island, Philippines, a native version of a doctor trained in traditional manner providing indigenous medicinal help in the locale. This study aimed to ground the lived experiences of these parasantigwar on their acquisition of folk healing skills. Phenomenology approach was conducted by immersion and interview to 8 identified parasantigwar through referral sampling technique. Result revealed that (1) apprenticeship to a folk healer in the family and (2) life setbacks of families were grounds which opted the parasantigwar to resort into traditional healing through cultural transmission and motivation by needs deficiency. This resulted to the parasantigwar’s acquisition of practices through (1) passed knowledge and (2) aggregated learned skill. It was concluded that family plays an important role in the assimilation of the folk healing skill where this immediate environment is responsible for the transmission of the observed culture and development of motivation to suffice needs. Further studies need to be conducted to understand healing practices especially to the surrounding islands showing similarity in origins of folk healing practice.

scholarly journals THE FEATURES OF THE EMBODIMENT OF THE FAMILY THEME IN THE NOVEL BY L. N. TOLSTOY «RESURRECTION»

2020 ◽  
Vol 22 (3) ◽  
pp. 43-52
Author(s):  
Valeria G. Andreeva ◽  
Keyword(s):  
Family Life ◽  
The Novel ◽  
Epic Hero ◽  
National Crisis ◽  
The People ◽  
Ideal Family ◽  
The Family ◽  
The 19Th Century ◽  
The Ideal

The article analyzes the family theme in the novel «Resurrection», examines the attitude of Leo Tolstoy towards the ideal family, the image of which in the work, in comparison with the previous work of the writer, only insignificant corrections associated with the idea of the role of the family in the spiritual ascent of man. The author of the article addresses the dispute between Tolstoy and Dostoevsky about Russian families, which unfolded in the 1870s. and shows that in the last novel, Tolstoy makes extensive use of the previously unacceptable image of a random family, described by Dostoevsky in the Writer's Diary and the novel Teen. The gallery of random families presented in «Resurrection» includes both noble families and families from the people, allows Tolstoy to enlarge the national crisis that unfolded in Russia at the end of the 19th century, to show its all-encompassing nature. The writer not only exposes the power, state and judicial systems, he shows how a lie accompanies a person coming from a random family, makes him incapable of compassion. The article examines numerous realizations of the family theme in the novel, analyzes the images of characters who are capable and not capable of family life, as well as the path of the protagonist, who in the final of the work not only approves the highest Divine laws as a guide for life, but also meets the example of a real family. contrasting with all previously presented random families. The author of the work demonstrates how, as the novel progresses, Nekhlyudov's life is getting closer and closer to the big popular world, correlates with the fate of the country – Nekhlyudov becomes a truly epic hero.

scholarly journals Citra Perempuan dalam Novel "Kala" Karya Stefani Bella dan Syahid Muhammad

2020 ◽  
Vol 9 (2) ◽  
pp. 164
Author(s):  
Hanif Ivo Khusri Wardani ◽  
Rina Ratih Sri Sudaryani
Keyword(s):  
The Novel ◽  
Main Character ◽  
Note Taking ◽  
Social Image ◽  
The People ◽  
Study Results ◽  
The Family ◽  
The One ◽  
Descriptive Qualitative

Penelitian bertujuan untuk mendeskripsikan citra perempuan pada tokoh utama dalam novel “Kala” karya Stefani Bella dan Syahid Muhammad dengan kajian feminisme ideologis. Penelitian dilakukan secara deskriptif kualitatif. Pengumpulan data dilakukan dengan teknik kepustakaan dan teknik baca-catat serta metode membaca sebagai perempuan. Hasil penelitian adalah sebagai berikut: (1) citra fisik Lara adalah perempuan dewasa yang sederhana, apa adanya, dan tidak suka bersolek, (2) citra psikis Lara adalah perempuan yang berjiwa kuat, tegar, tanggung jawab, dan mandiri, (3) citra sosial Lara dalam keluarga adalah anak perempuan yang berbakti kepada orang tuanya, dan (4) citra sosial Lara dalam masyarakat adalah perempuan yang ramah, mudah bergaul, dan aktif berkegiatan. Sosok perempuan dalam novel “Kala” ini menggambarkan sosok perempuan yang berhasil menyetarakan kedudukannya dengan laki-laki khususnya dalam bidang pekerjaan di ranah publik. Ketidakadilan yang dihadapinya karena jenis kelamin tidak menjadikan perempuan lemah dan terpuruk tetapi membangkitkan semangatnya menjadi perempuan yang mandiri.Katakunci: citra, perempuan, feminis ideologisAbstract:The study aimed to describe the woman’s image reflected by the main character of Kala, a novel written by Stefani Bella and Syahid Muhammad. The woman’s image was viewed from an ideological feminism approach. The research was descriptive qualitative of which the data were collected through library study and note-taking, as well as reading as woman. The study results in several findings. First, Lara’s physical image was described as modest, natural, and not keen on prinking herself. Second, psychologically, Lara’s image was strong, tough, responsible, and independent. Third, Lara’s social image in the family was filial to her parents, and fourth, Lara’s social image in society was described as friendly, sociable, and active. The woman’s figure in the novel shows the one who is able to equalize the position with men, especially in occupations related to the people. The inequality as experienced by the character should not weaken women. Instead, it should encourage women to be independent.Keywords: image, women, ideological feminism

scholarly journals Conflicts in Jewish Families of the Russian Empire as a Consequence of the Maidens’ Leaving the Family and their Baptism (According to Archival and Memoir Sources of the Early 19th Century)

2020 ◽  
pp. 57-74
Author(s):  
Dmitry Feldman ◽  
Keyword(s):  
19Th Century ◽  
Economic Life ◽  
Family Conflicts ◽  
Jewish Family ◽  
Early 19Th Century ◽  
The Social ◽  
The Family ◽  
The Russian Empire ◽  
The One ◽  
The 19Th Century

Тhe article, based on published and archival sources, is devoted to the problem of Jewish family conflicts occurred in Russia at the beginning of the 19th century due to the daughters’ leaving the family and their baptism. There are non-conflict cases of assimilation of Jewish girls in the article. These girls became representatives of the Russian aristocracy through marriage. It is noted that Jewish family conflicts were the result of more active and close contacts between the Jewesses and non-Jews. They took place during progressive changes in the education and upbringing of children, on the one hand, and the crisis phenomena in the social and economic life of the Russian Jewry at that time, on the other.

scholarly journals Tradisi Naur Kelaci Dalam Upacara Perkawinan Di Desa Subaya Kecamatan Kintamani, Bangli

HUMANIS ◽  
2019 ◽  
pp. 38
Author(s):  
I Dewa Gede Adi Pramana ◽  
I Wayan Suwena ◽  
I Gst Putu Sudiarna
Keyword(s):  
Qualitative Research ◽  
Traditional Culture ◽  
The People ◽  
The Family ◽  
Strict Regulation ◽  
Wedding Ceremony ◽  
The One ◽  
Religious Theory ◽  
The Village ◽  
The Way

Subaya Village is the one of the Desa Bali Aga which is located in Kitamani, Bangli district. This village is still retaining the traditional culture which is given by their ancestors. “Naur Kelaci” is the strict regulation of the marriage for Desa Subaya people. It is held on every purnamaning sasih kasa. The poeple believe on sasihkasa to pay the kelaci, based on their reliance that sasihkasa is the best day in paying the kelaci. Naur Kelaci is the one of the last chain from the wedding ceremony of the people who had been married. Hence, based on the understanding, the problem of this research is stated as the following (1) How is the procces of the NaurKelaci in Desa Subaya? (2) What is the function of Naur Kelaci in the wedding ceremony in Desa Subaya?The proccess of NaurKelaci ceremony could be analyzed by the religious theory, while thefunction, is analyzed by the theory of fuctional structural, and simbolic interaction. NaurKelaci tradition andn wedding ceremony is the concept used in this reserach. This research used ethnography reserach method which is categorized as a qualitative research. In order to get the data, interviewing the participants was conducted. The result of this study shows that the ceremony of Naur Kelaci is purposed to avoid the doom in life especially in the family, and it is the way to purify themselves from the negativety, at once also for the village itself from the dirtiness.

scholarly journals “Split At The Root”: The Reformation of The Mulatto Hero/Heroine

AmeriQuests ◽  
2008 ◽  
Vol 6 (1) ◽  
Author(s):  
Tia L Gafford
Keyword(s):  
19Th Century ◽  
Mixed Race ◽  
Valuable Insight ◽  
Black Consciousness ◽  
New Negro ◽  
The People ◽  
The Reformation ◽  
Social Visions ◽  
The One ◽  
The 19Th Century

Frances E. W. Harper’s Iola Leroy offers a valuable insight on the development of a holistic and natural model for patriarchy in the 19th century. Harper combines normally diametrically opposed ideologies of masculinity and femininely in the characters of Dr. Frank Latimer and Iola Leroy who become cultural heros/heroines by embracing a Black consciousness. By addressing what she considers to be a more cohesive productive society, Harper contextualizes the mulatto racial and social visions against the backdrop of the post-Reconstruction South. Within this new radical mixed race, Dr. Latimer and Iola Leroy rescues this normative stereotypical version and redefines them as the pre-cursors of Alain Locke’s “New Negro.” By rejecting whiteness as a mean to emancipate themselves out of an otherwise racial bondage, Iola Leroy and Dr. Latimer embrace the “one drop” rule. By “casting themselves” into the racial “pot,” Harper sets the mulatto up to ideally “work for the people.”

Murder with Impunity: The Construction of Arab Masculinities and Honor Crimes

1970 ◽  
pp. 38-45
Author(s):  
May Abu Jaber
Keyword(s):  
Violence Against Women ◽  
Social Boundaries ◽  
Religious Institutions ◽  
The Social ◽  
The Family ◽  
The Media ◽  
The One ◽  
Male Authority ◽  
Cultural Networks ◽  
Gender Specific

Violence against women (VAW) continues to exist as a pervasive, structural,systematic, and institutionalized violation of women’s basic human rights (UNDivision of Advancement for Women, 2006). It cuts across the boundaries of age, race, class, education, and religion which affect women of all ages and all backgrounds in every corner of the world. Such violence is used to control and subjugate women by instilling a sense of insecurity that keeps them “bound to the home, economically exploited and socially suppressed” (Mathu, 2008, p. 65). It is estimated that one out of every five women worldwide will be abused during her lifetime with rates reaching up to 70 percent in some countries (WHO, 2005). Whether this abuse is perpetrated by the state and its agents, by family members, or even by strangers, VAW is closely related to the regulation of sexuality in a gender specific (patriarchal) manner. This regulation is, on the one hand, maintained through the implementation of strict cultural, communal, and religious norms, and on the other hand, through particular legal measures that sustain these norms. Therefore, religious institutions, the media, the family/tribe, cultural networks, and the legal system continually disciplinewomen’s sexuality and punish those women (and in some instances men) who have transgressed or allegedly contravened the social boundaries of ‘appropriateness’ as delineated by each society. Such women/men may include lesbians/gays, women who appear ‘too masculine’ or men who appear ‘too feminine,’ women who try to exercise their rights freely or men who do not assert their rights as ‘real men’ should, women/men who have been sexually assaulted or raped, and women/men who challenge male/older male authority.

“Channeling” the powers of God’s Word

2010 ◽  
Vol 4 (2) ◽  
pp. 135-156 ◽  
Author(s):  
Dorothea E. Schulz
Keyword(s):  
The Other ◽  
Border Zone ◽  
Focus Attention ◽  
Spiritual Power ◽  
New Materials ◽  
God's Word ◽  
Audio Recordings ◽  
Heated Debate ◽  
The Subject ◽  
The One

Starting with the controversial esoteric employment of audio recordings by followers of the charismatic Muslim preacher Sharif Haidara in Mali, the article explores the dynamics emerging at the interface of different technologies and techniques employed by those engaging the realm of the Divine. I focus attention on the “border zone” between, on the one hand, techniques for appropriating scriptures based on long-standing religious conventions, and, on the other, audio recording technologies, whose adoption not yet established authoritative and standardized forms of practice, thereby generating insecurities and becoming the subject of heated debate. I argue that “recyclage” aptly describes the dynamics of this “border zone” because it captures the ways conventional techniques of accessing the Divine are reassessed and reemployed, by integrating new materials and rituals. Historically, appropriations of the Qur’an for esoteric purposes have been widespread in Muslim West Africa. These esoteric appropriations are at the basis of the considerable continuities, overlaps and crossovers, between scripture-related esoteric practices on one side, and the treatment by Sharif Haidara’s followers of audio taped sermons as vessels of his spiritual power, on the other.

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