First published in 1986, Lila Abu-Lughod'sVeiled Sentimentshas become a classic ethnography in the field of anthropology. During the late 1970s and early 1980s, Abu-Lughod lived with a community of ...Bedouins in the Western Desert of Egypt for nearly two years, studying gender relations, morality, and the oral lyric poetry through which women and young men express personal feelings. The poems are haunting, the evocation of emotional life vivid. But Abu-Lughod's analysis also reveals how deeply implicated poetry and sentiment are in the play of power and the maintenance of social hierarchy. What begins as a puzzle about a single poetic genre becomes a reflection on the politics of sentiment and the complexity of culture.This thirtieth anniversary edition includes a new afterword that reflects on developments both in anthropology and in the lives of this community of Awlad 'Ali Bedouins, who find themselves increasingly enmeshed in national political and social formations. The afterword ends with a personal meditation on the meaning-for all involved-of the radical experience of anthropological fieldwork and the responsibilities it entails for ethnographers.
Traditional subjectivities Mize, Britt
Traditional subjectivities,
c2013, 20121130, 2013, 2012-01-01, Letnik:
12, 12.
eBook
Mize synthesizes two previously disconnected bodies of theory to advance our understanding of how traditional phraseology makes meaning, as well as illuminate the political and social dimensions of ...surviving texts, through attention to Old English poets' impulse to explore subjective perspectives.
This is a book of encounters. Part memoir, part essay, and partly a guide to maximizing your capacity for fulfillment and expression,The Poetry of Everyday Lifetaps into the artistic side of what we ...often take for granted: the stories we tell, the people we love, the metaphors used by scientists, even our sex lives. A folklorist, writer, and cultural activist, Steve Zeitlin explores how poems serve us in daily life and how they are used in times of personal and national crisis. In the first book to bring together the perspectives of folklore and creative writing, Zeitlin explores meaning and experience, covering topics ranging from poetry in the life cycle to the contemporary uses of ancient myths.
"This convergence of poetry and folklore," he suggests, "gives birth to something new: a new way of seeing ourselves, and a new way of being in the world." Written with humor and insight, the book introduces readers to the many eccentric and visionary characters Zeitlin has met in his career as a folklorist. Covering topics from Ping-Pong to cave paintings, from family poetry nights to delectable dishes at his favorite ethnic restaurants,The Poetry of Everyday Lifewill inspire readers to expand their consciousness of the beauty that resides in everyday things and to use creative expression to engage and animate that beauty toward living a more fulfilling awakened life, full of laughter. To live a creative life is the best way to engage with the beauty of the everyday.
In his final book, the late Arthur Hatto analyses the Khanty epic tradition in Siberia on the basis of eighteen texts of Khanty oral heroic epic poems recorded and edited by a succession of Hungarian ...and Russian scholars in the nineteenth and twentieth centuries. The book examines the world view of an indigenous culture as reconstructed from its own words, demonstrates a flexible outline for organising an analytical dossier of the genre of oral heroic epic poetry in a specific culture, and presents an abundance of new information to compare with better-known heroic epics. Consisting of main sections on The Cosmos, Time, The Seasons, Geography, Spirits, Personae, Warfare, Armour and Weapons, and Men's Handiwork, the book also includes a section of background information on the Khanty people. Marianne Bakró-Nagy contributes specialist knowledge of the Khanty language to the linguistic interpretation of the texts, and there is an afterword by Daniel Prior.
This paper aims to explore the names of sounds emanating from the animate world. The names have been semantically stratified and divided into the following two groups: HUMAN – NON-HUMAN. The HUMAN ...group includes names of sounds produced by humans as biological beings, as sentient and talking beings, as working beings, and as creative and social beings. The NON-HUMAN group contains the names of sounds produced by animals and plants.
The best learning is a learning process that is supported by the application of functional learning tools. With the development of needs in the world of education with the global era, significant ...learning is designed by adjusting to the era of students familiar with technology. However, it is not easy for teachers to move to make full use of various technologies with various limitations. This study aims to present conceptual technology-based learning media based on the experience of junior high school teachers in West Sumatra in learning folk poetry with a qualitative research approach. The respondents in this study were ten teachers who were determined based on the purposive sampling method. Data were obtained through in-depth interviews with individual teachers. Interview data was analyzed with a content analysis approach to content analysis. This study found that technology-based learning media is a learning aid that utilizes technology, namely using projectors as tools, using YouTube videos, utilizing music, musicalization, and making videos uploaded on social media and YouTube. The interview results showed that teachers who mastered the concept of technology media were found to be able to innovate learning media to increase the success and achievement of learning and could strengthen the character, culture, and profile of Pancasila
This paper explores the range of colour names, their frequency and functions, in the poetry of Stanisława Plewińska from Deszczno, Poland. The research material comprises 46 colour names w 131 text ...occurrences, representing 13 semantic fields, including one general field and 12 specialised ones. In her poems, Plewińska uses a diverse range of colours. Her poetry is full of all shades
of the canonical colour set. She favours colour expressions from the following semantic fields: green (30 occurrences), white (29 occurrences), and black (20 occurrences), which indicates her love for achromatic colour schemes and the colour which is imminent in nature. The analysis also shows that the poet uses: gold (15 occurrences) and blue (7 occurrences). She rarely mentions colours from the semantic field of yellow (4x), grey (4x), silver (4x), red (3x), purple (2x) or brown (1x). The poet never uses the colours from the semantic fields of orange or pink.
Sanayi devriminden başlayarak günümüze kadar devam eden sanayi kuruluşlarının canlılar ve doğa üzerindeki olumsuz etkileri, insan kaynaklı çevre kirliliği, madenlerin yol açtığı kontrol edilemez doğa ...tahribatları, ekolojik dengenin bozulmasına yol açmaktadır. Bozulan ekolojik dengeye dikkat çekmek amacıyla ekoloji konusu, Beşeri Bilimlerin farklı dallarında yoğun olarak işlenmeye başlanmıştır. Doğayı koruma refleksi, edebi metin ve eleştiri ilişkisine ekolojiyi de katarak ekoeleştiri akımını başlatmıştır. Son yıllarda tüm dünyada olduğu gibi Türkiye’de de ekolojik yaklaşımları merkeze alan çok sayıda çalışma yapılmıştır. Bu çalışmalar farklı disiplinlerin araştırma alanına dönüşmüş durumdadır. Âşık Dâimi 20. yüzyılda yaşamış kendine has özellikleri olan önemli âşıklar arasında yer almaktadır. Çalışmada Dâimi’nin kızı Yadigâr Aydın Orhan tarafından hazırlanıp yayımlanan Âşık Dâimi Hayatı ve Eserleri adlı kitap esas alınarak şiir metinleri seçilmiştir. Âşık Dâimi’nin yazdığı şiirlerden yola çıkılarak doğaya yaklaşımının tespiti amaçlanmıştır. Ekoeleştirinin farklı çalışma perspektifleri esas alınarak şiirleri arasında tabiatla ilgili olduğu düşünülen dörtlükler seçilmiş ve çeşitli değerlendirmelerde bulunulmuştur. İncelenen şiirler esas alındığında Dâimi’nin doğrudan ekolojik kaygı ile şiir yazdığını söylemek oldukça güçtür. Bu kaygıların yaşadığı dönemle ilgili olarak halk şiirine girmiş olması ihtimali çok düşüktür. Ancak, doğaya ve doğanın içinde barındırdığı canlı, cansız varlıklara karşı beslediği sevgi, doğaya yaklaşım biçimi ve doğayla iç içe olan Alevilik inancından dolayı kendisini doğanın bir parçası olarak görmesi görüşünün ekoeleştiri açısından incelenmeye değer olduğu kanısına varılmıştır. Anahtar Kelimeler: Ekoeleştiri, Âşık Dâimi, Halk Şiiri, Ekoloji, Doğa.
The widespread adoption of positive psychology at the beginning of the century has fortified the scholarly foundations of "happiness." Thus, researchers have focused on "happiness" rather than ..."suffering" in boosting the joy of life within positive psychology, aiming for individuals to achieve peace with themselves and society. With the developments in positive psychology, over recent years, the idea of integrating both positive and negative aspects of human nature to build a better life for oneself and others has contributed to the rise of second-wave positive psychology (PP 2.0). The present study aimed to explore suffering and happiness in Turkish folk culture through a sample of poems by
and
. The study results indicated that suffering-themed concepts were mentioned more than happiness-themed concepts. Within the theme of suffering, the world was the most frequently mentioned concept in Mahzuni's works. He emphasizes in his works that the world is the source of many sufferings. In Ertas's poems, moreover, love was found to be the most frequently mentioned suffering-themed concept. Ertas considers love to be the most significant source of suffering. It was also determined that while separation is the least used concept in the theme of suffering in Mahzuni's verses, it is never mentioned in Ertas's poems. Other concepts pointing to the theme of suffering are poverty, ignorance, longing, death, and slavery. We found that the theme of happiness is mentioned much less frequently than the theme of suffering. While the most used happiness-themed concept is misery/remedy, in Mahzuni's words, love is cited in Ertas's poems. Expressing the view that suffering can be an opportunity for people, Mahzuni emphasizes in his poems that people can grow by learning lessons from their suffering. Ertas, moreover, sees love as the most important source of happiness. The other concepts referencing happiness in the poems were friend, mother, soft answer, and spring. Overall, the results suggest that suffering is an important source of building resilience, which, in turn, can produce happiness. People can grow with the help of the experience of suffering so that this experience can contribute to their flourishing.
![[J]ak to dobrze – śmiać się...](http://api.summon.serialssolutions.com/2.0.0/image/issn/XR4PS5YY4K/2083-8964/small "[J]ak to dobrze – śmiać się, płakać” – nazwy dźwięków wydawanych przez świat ożywiony w poezji Stanisławy Plewińskiej")
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