The Social Functions of a rural Teacher (on the Example of the Altai Territory and the Altai Republic)

This article aims to evaluate the social duties of rural teachers, and is linked to an attempt to identify internal non-economic resources to help solve pressing issues associated with village life (including the problems of alienation of fellow villagers, the spread of alcoholism, unemployment, etc.). We set out to test the hypothesis that a rural teacher serves as an active participant in village life. This work is based on the methodological resources of village sociology, sociology of education, as well as approaches formed within the framework of problems associated with social well-being and quality of life. The results obtained from a study based on a semi-structured interview conducted in rural areas of the Altai Territory and the Altai Republic (N = 124) allowed for determining both the social functions of teachers and how they’re linked to the specifics of the profession. In addition the article analyzes the role of the village teacher in ensuring the resilience of the villagers. Resilience has been found to be associated with values and norms rooted in village areas (family, health, work, etc.), and often the village teacher is involved in preserving these values and norms. They provide support and assistance in solving a specific social problem (raising children, overcoming difficult life situations, socializing adults and children, etc.). The issue of active participation of teachers in the integration of the village community is also raised. We were able to identify which activities initiated by the village teacher are aimed at consolidating the villagers and their participation in the diverse life of their native village. All participants of the study stated that the integration of the village community is a necessity in this day and age. Such a function of teachers as interacting with authorities and public organizations was also identified. The example of the Altai Territory and the Altai Republic shows that village teachers as a professional group actively participate in solving the village’s problems, acquiring the status of a defender of the village.

From Black Market to Fake Bumper Harvest

Yuan-tsung blended further into village life, getting to know more villagers and their survival kit. One of them, a woman cadre named Winter Plum, initiated her into the black market, where she could get better food from a drunken butcher. Old Xu, the ever so complaisant village head, surprised her with his bitter resentment against his higher-ups and his bitterness over the loss of his family’s cohesion caused by collectivization. Wimpy Gu, the reticent and meek assistant to Old Xu, relieved himself occasionally with violent, emotional outbursts. Old Hong, renowned locally as the gloriously demobilized soldier, or Glorious Demob, amazed her with his web of deceit and lies for the sake of manufacturing a fake bumper harvest.

گل بنگلزئی نا افسانہ غاتا کتاب، دڑد آتا گواچی؛ نا جاچ اس

When the industrial revolution and progressive tendencies in the nineteenth century influenced every sphere of life, literature could also not escape such trends. At that time, fiction (short story) was introduced as a new genre in literary world and soon it managed to generate a distinction. Like the other languages ​​of the world, fiction writers of Brahui literature also effectively adopted this genre. Among the pioneer Brahui fiction writers, the name of Gul Bangulzai is also well known who initiated the fiction writing. The effects of the progressive literary movement can be seen in his fiction writings. Gul Bangulzai in his book of fiction, Darhd ata Guachi, centralized the topic on the problems of ordinary individuals and lower class of the region. The book was first published in 1984, thus, standing the second book in Brahui literature after Dr. Taj Raisani's book, Anjeer na Phul. In, Darhd ata Guachi, Gul Bangulzai mainly reflected the problems of village life in a unique manner. Gul Bangulzai skillfully identified the problems of farmers, laborers, women, shepherds, and gypsies. Additionally, the themes also include poverty, starvation, the hardships of weather, cruelties of higher class, the culture and traditions of people of Baluchistan, and their mentality. The fiction also depicted the stunning natural landscapes of this region. In the fictions of Gul Bangulzai frustration, deprivation, helplessness, cruelties, and poverty are observable. However, ultimately, the message it conveys that after the dark night there is a dawn of new morning and hope which is another distinguished beauty of the fictions of Gul Bangulzai, bestows him a unique status in Brahui literature wherein most fictions revolves around the complications of village life.

“Memories” by Sergey Lyapunov: “Light Pages Read in Life”

Представленные в статье материалы посвящены детским годам С. М. Ляпунова (1859-1924) - яркого композитора, пианиста, музыковеда, профессора Петербургской консерватории, собирателя народных песен, соратника М. А. Балакирева. Впервые публикуются «Воспоминания» Ляпунова, рукопись которых хранится в Российской национальной библиотеке. Память композитора обращается к «светлым страницам» жизни - детским впечатлениям, среди которых: уроки фортепиано, которые давала матушка, талантливая пианистка; красота среднерусской природы; радости деревенской жизни. Большое значение для формирования его характера имели теплая, творческая атмосфера родительского дома в Ярославле, внимание и любовь многочисленных родственников в Симбирской губернии. Обладая незаурядным литературным даром, композитор создает зримые портреты династий Ляпуновых, Сеченовых и Шипиловых. Основы мировосприятия, заложенные в детские годы, впоследствии отзовутся в музыкальных произведениях разных жанров. Способность к тонкой наблюдательности и интерес к народной культуре предопределят разностороннюю деятельность Ляпунова в качестве члена-сотрудника Песенной комиссии Императорского Русского географического общества. Публикуемый документ имеет научную и художественную ценность, которая заключается в запечатлении мира обитателей дворянских усадеб последней трети Х!Х века, в возможности убедиться в особом значении окружения талантливого ребенка для развития его музыкального дарования и формирования жизненного пути. The presented materiaLs are devoted to the chiLdhood of S. M. Lyapunov (1859-1924), a taLented composer, pianist, musicoLogist, professor of the St. Petersburg Conservatory, coLLector of foLk songs, associate of M. A. BaLakirev. For the first time Lyapunov's “Memoirs” is being pubLished, the manuscript of which is kept in the Russian NationaL Library. The musician's memory turns to “bright pages” of life - his early impressions: piano Lessons given by his mother, a taLented pianist, the beauty of CentraL Russian nature, the joys of village life. The warm, creative atmosphere of the parentaL home in YarosLavL, the attention and love of numerous reLatives in the Simbirsk province were of great importance for the formation of his character. Possessing an extraordinary Literary gift, the composer creates visibLe portraits of the Lyapunov, Sechenov and ShipiLov family dynasties. The foundations of the worLdview Laid in the early years wiLL Later be reflected in musicaL works of different genres. Lyapunov's keen observation abiLity and attention to foLk cuLture wiLL predetermine versatile activities as a member - employee of the Song Commission of the ImperiaL Russian GeographicaL Society. The pubLished document has obvious scientific and artistic vaLue, which consists in a vivid impression of the worLd of the inhabitants of nobLe estates of the Last third of the 19 century, in the opportunity to make sure of the special importance of the environment of a taLented chiLd for the deveLopment of his musical gift and the formation of a life path.

Sinhala New Year: The Banku Rabana and its Relationship to Food Culture

The main livelihood of Sri Lankan village life is the agricultural industry centered on the rice plant. This culture has incorporated a sub-culture surrounding food sprouting from this as well. Throughout history, the harvest brought home has been consumed in a festive setting. This is most clearly seen in the month of April, with the dawn of the New Year. The banku rabana is a traditional percussion instrument that is 3-4 feet in diameter and is made to represent the sun. Played by four individuals sitting around the rabana this is a custom spread island wide with variations indigenous to regions. This is a qualitative study through which the following aims are discussed. First, a rough outline of the traditional New Year festival and the significance of the banku rabana. Then, the communication methods involving the banku rabana, the different playing styles and related vocal verses as well as their hidden meanings were investigated. Finally, the aspects of food culture brought out through the banku rabana are discussed. Discussions and field observations were carried out as primary sources. Furthermore, experience in the field of Ayurveda medicine and food culture was used as a primary source here. The secondary sources used were studying the relevant texts on the topics relevant to the research. This culture is an Intangible Cultural Heritage of Sri Lanka.

Muhammad ‘Afifi Maṭar and the effective influences in his poetry

This study aims to introduce the poet Muhammad Afifi Maṭar through his life and upbringing, because of the importance of forming the personality of the writer and imprinting his qualities. The writer is the son of his environment, affected by it and affects it, and we cannot understand any literature unless we put it in its societal and historical context. It was necessary for the rural environment in which Rain grew up with its simplicity and diversity, and Egypt and the successive major events that it witnessed to cast a shadow on the poet, polish his poetry and sharpen his ideas. The study also aims to identify the most important effective influences in his poetry: poverty, his position on authority, alienation and imprisonment. These influences reflected the nature of political, social, intellectual and cultural life during the historical period in which the poet Muhammad Afifi Maṭar lived. The study relied on more than one method to achieve the desired results. It adopted the historical method in introducing the poet, his life and the most important events he lived through. And the descriptive analytical method to study the effective influences in his poetry by describing and analysing them through models of his poetry. The study reached several results, including: Poet Muhammad Afifi Maṭar was affected by the Egyptian village life, including its customs, traditions and beliefs. He portrayed with great depth and sincerity the suffering of the people of his village from poverty and need. His position on the authority embodied the image of the Arab intellectual in the face of it.

The Transition to Village Life Required Mechanisms to Constrain Disruptive Violence

In hunter-gatherer societies, social friction can be alleviated by families moving between bands. However, the transition to a settled village lifestyle (usually associated with the adoption of agriculture) removes this possibility. Living in large communities necessitates the development of behavioral mechanisms for defusing these stresses. I use data on the proportion of deaths that are due to violence in contemporary small-scale societies to show that these stresses increase linearly with living-group size in hunter-gatherers, but not in horticulturalists living in permanent settlements, where instead there appear to be a series of ‘glass ceilings’ below which homicide rates oscillate. These glass ceilings correlate with the adoption of behavioral mechanisms that allow social friction to be managed. These results suggest that the transition to a settled lifestyle may be more challenging than previously assumed and that the increases in settlement size that followed the first villages necessitated what amounts to a series of structural rearrangements so as to manage inter-individual discord.

Community perception and utilization of raru in Bonalumban Village

Village life around the forest is inseparable from the existence of the forest. The use of raru as a forest product has been passed down from generation to generation in the community of Bonalumban Village, Tukka District, Central Tapanuli Regency, North Sumatra. The study of community perceptions and dependencies on Raru in Bonalumban village is needed to determine the potential of raru and encourage efforts to preserve raru. The method of selecting respondents is done by purposive sampling by selecting general respondents and specialized respondents. Data analysis uses descriptive statistics. Public perceptions about the existence of raru in nature are still plentiful so there is no public effort to regenerate. Community dependency on raru is grouped into four categories, that is for sale, palm wine concoctions, animal cages, and building materials. Raru harvesting activities by felling without being accompanied by cultivation activities causes the presence of raru vegetation to decrease.

Origins of Food Production in the High Andes

Vertical topography, high altitude, infertile soils, and an arid climate make the Andes of South America a difficult region for agriculture. Nonetheless, archaeologists have found that potatoes, oca, quinoa, and kañawa were first domesticated by ancient famers in and near a region known as the Altiplano. Research indicates that approximately 6,000 years ago hunter-gatherers began to cultivate wild ancestors of these crops. Shortler thereafter, llama and alpaca herders played an important role in developing crop cultivation strategies; potatoes were uniquely adapted to a mobile pastoral lifestyle. By about 1,500 bce there is archaeological evidence that these crops were fully domesticated and supported early village life. Eventually tubers and chenopods were foundational sustenance for civilization and cities across the pre-Hispanic Andean highlands. Breeding over the last four millennia by generations of Indigenous Andean farmers in the diverse environments and climatic conditions of the Andes has resulted in a hugely diverse array of these crops. The outcome of these efforts is that hundreds of varieties of quinoa and over 5,000 varieties of potatoes are grown by Andean farmers in the 21st century. Potatoes in particular are a unique case of domestication for two reasons: (a) ancient farmers figured out how to store them long term through a freeze-drying process; (b) chemicals that are toxic to humans were not bred out of all varieties; rather, ancient people figured out that eating particular clays made the toxic potatoes less bitter and edible. Through paleoethnobotanical and genetic research, archaeologists have begun to shed light on the tangled history of Andean peoples and their crops.