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1
Evers, Clifton. "Men Who Surf." Cultural Studies Review 10, no. 1 (September 2, 2013): 27–41. http://dx.doi.org/10.5130/csr.v10i1.3519.
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As a surfer, I experience and participate with countless rituals, myths, legends, laws, body modifications, feelings and ideas. Riding a wave is more than an act. To ‘become-surfer’ is to undergo a complex lived experience of surging relations. My analysis of surfing in this article shows how male bodies surf with tidal flows of relations. That is, how they reckon with varying, confusing, and moving experiences. I want to provide a mapping of male surfing bodies whereby fibreglass meshes with flesh, wax, fear, excitement, economics, sweat, politics, erotica and representations. I map masculinity fuelled by feelings of moving, relational and paddling bodies.
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سيد نور الاعرجي, حسين, and عامر ناجي حسين. "The Political Idea of Royal Symbols in Ancient Greek Myths and Epics." Journal of Education College Wasit University 48, no. 3 (August 1, 2022): 197–210. http://dx.doi.org/10.31185/eduj.vol48.iss3.2322.
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The research on royal symbols comes in this research because of its impact as an idea or a group of political ideas that the ancient Greek thought, through myths and epics, intended to embody. To be sure, the researchers did not link the existence of these symbols with the political idea; Therefore, one of the difficulties of this research is to derive the idea from the legendary or epic text in which there is a mention of this or that royal symbol. And the two epics Genealogy of the Gods and Works of the Days, also Arabized by Hesiod, and the book by Jean-Pierre Vernan: Myth and Thought in Greece, Studies in Historical Psychology. and Harding, Samuel B, (1897), Stories A Primer of the Mythology and History of the Greeks).
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al-Udhari, Abdullah. "The Arab creation myth, sura 16-19." Index on Censorship 26, no. 5 (September 1997): 15–29. http://dx.doi.org/10.1080/03064229708536205.
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Wich, Scott. "Debunking Myths." Management Report for Nonunion Organizations 47, no. 5 (April 9, 2024): 3–4. http://dx.doi.org/10.1002/mare.31070.
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Given the opportunity on a Saturday night, what would the average moviegoer prefer to see: an historically accurate accounting of World War I or a science‐fiction epic about a galactic war? At the front of the local bookstore, which book is more likely to be prominently displayed: a history of the British monarchy or a saga of medieval times featuring dragons, elves, and magic? Sure, some people will opt for the austerity of factual accounts. However, many more are likely to opt for the mythology and escapism inherent in stories of how things might be, rather than remain in the stark reality of the present.
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MUTIARA, CHIQHI ALVI, and Harun Ahmad. "A SEMIOTIKA MANTRA TOLAK BALA SEBAGAI SASTRA LISAN DALAM UPACARA GREBEG SURO PADA MASYARAKAT DESA SUMBEROTO DONOMULYO KABUPATEN MALANG." Prosiding Seminar Nasional Sastra, Lingua, Dan Pembelajarannya (Salinga) 2, no. 1 (November 10, 2022): 461–68. http://dx.doi.org/10.33503/salinga.v2i1.2210.
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Rejecting reinforcements in the grebeg suro ceremony, precisely in the village of Sumberoto Donomulyo, Malang Regency, is interesting when viewed from a semiotic perspective. Mantra besides having magical value, of course also has a deep meaning. Roland Bartes' semiotic perspective is used as an analytical knife in the meaning of the mantra, especially in the meaning of denotation, connotation, and myths. Using a qualitative descriptive method by collecting data through observation techniques as well as interviews found the following results. First, the denotative meaning of the Reject Bala mantra has the meaning that the spell that is cast during the Grebeg Suro event can provide safety for the entire community from all calamities. Second, the connotative meaning contained in the repelling reinforcements spell is the offerings used during the event, the purpose of the ambengan is so that the spells cast can be well received by supernatural beings who are believed to be able to provide safety to the community. Third, the myth that is believed by the community at the event is the places that are used, which is carried out at a major road intersection. The community believes that with the implementation in these places the community can avoid all disasters from various directions. Suggestions for further research, namely research on the repulsion spell in Sumberoto Donomulyo village, Malang district, can be studied from a semiotic perspective. In addition, the community can well this repelling spell.
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Nemec-Loise, Jenna. "Everyday Advocacy: Top Ten Advocacy Myths–Busted!" Children and Libraries 14, no. 1 (March 22, 2016): 34. http://dx.doi.org/10.5860/cal.14n1.34.
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This past November, I packed my bags and a big box of ALSC loot so I could take the Everyday Advocacy show on the road. Sure, I’d already presented oodles of times at ALA conferences and the 2014 ALSC Institute, but bringing workshops to front-line youth services librarians in their home states was a new thing for me.
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Ross, Jill, Ripi Singh, and Johannes Vrana. "It’s Not the End Game—What Digital Transformation Really Means." Materials Evaluation 82, no. 9 (September 1, 2024): 26–31. http://dx.doi.org/10.32548/2024.me-04001.
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If digital transformation is not the ultimate goal, then what is? There are many common myths and misconceptions surrounding digital transformation. Technology plays a role, to be sure, but it’s not the only essential ingredient. A true digital transformation strategy requires many incremental steps involving changes in culture, business models, and user experiences. So, what is the endgame?
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Latu, Josephine. "Master storyteller's challenging vision." Pacific Journalism Review : Te Koakoa 15, no. 1 (May 1, 2009): 219–22. http://dx.doi.org/10.24135/pjr.v15i1.972.
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In Search Of The Friendly Islands, his sophomore publication, is sure to make wakes— and not only with the governing authorities. It is a jolting dose of realism for any Tongan. The title address Moala's scepticism with the myth of a perpetually serene and culturally idolised 'Friendly Islands'.
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Kashani, Kianoush, Adeera Levin, and Miet Schetz. "Contrast-associated acute kidney injury is a myth: We are not sure." Intensive Care Medicine 44, no. 1 (December 14, 2017): 110–14. http://dx.doi.org/10.1007/s00134-017-4970-2.
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Hafidz, Ahmad, Hamas Muhammadi, Moh Asmi, Hajarul Aswad Akhmad, and Ulfa Maulidiyah Rahmah. "Filsafat Positivisme Dalam Kajian Implementasi Pantangan Pernikahan Bulan Suro (Muharam) Di Lenteng Sumenep Madura." AL-MIKRAJ Jurnal Studi Islam dan Humaniora (E-ISSN 2745-4584) 5, no. 01 (October 11, 2024): 833–44. http://dx.doi.org/10.37680/almikraj.v5i01.6183.
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This article describes a Javanese tradition in the form of a ban on marriage in the month of Suro which occurs in Lenteng Sumenep, in which the Javanese people, especially in Lenteng Timur Village, Lenteng sub-district, Sumenep Regency believe that for couples who marry in the month of Suro will get disaster, while in In view of the Islamic contex. marriage in the month of Suro is a month that is glorified by Allah swt and also this is the month in which the Prophet Muhammad taught his people to always do good, fast and increase alms. The data in this study were collected by means of interviews by examining various sources who discussed the taboo on marrying ulan Suro (Muharram). The results of this study reveal that the myth of prohibiting marriage in the month of Muharram (suro) is based on beliefs that have been passed down from generation to generation which until now people still believe that those who get married in the month of Muharram (suro) are called denial, even though Allah SWT has made all the days and months good. There are certain days that are very good, such as two feast days, Friday or the month of Ramadan. However, a good month is related to worship and nothing else.
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Sani, Abdul. "PASUGIHAN ORANG BANJAR: Studi Identifikasi Prilaku dan Amaliah Pasugihan Orang Banjar di Kalsel." Jurnal Studia Insania 2, no. 2 (October 31, 2014): 89. http://dx.doi.org/10.18592/jsi.v2i2.1094.
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‘Pasugihan’ of Banjar people (getting wealth by unusual ways) intended in this paper is three prototypes. First, the wealthy Banjar people (wealth and money). But, they get it through the ‘left-way’, which maintains genies (genie mating), spirits (tuyul), stealth swine (Babi ngepet), usues Kuyang oil, and etc. Second, they take the wealth through the ‘right-way’, which gets the wealth by doing Islamic ritual, such as fasting and reading sura Waqiah, doing Dhuha prayer, reading sura Alfatihah, even combining with Lailatul Qadr. This group also includes its own myth in society’s view of Banjar people. Third, the rich people who gets the wealth mythology irrational and rational. Most of this paper is the result of qualitative research methodology by relying interview techniques.
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Fadipe, E. O., U. V. Obiana, and Mohammed Zangina Aishatu. "Creativity and Innovation Through Technical and Vocational Education for Sustainable Family Survival in Nigeria." European Journal of Training and Development Studies 10, no. 1 (January 15, 2023): 1–9. http://dx.doi.org/10.37745/ejtds.2014/vol10n119.
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This paper examines importance of Technical and Vocational Education Training (TVET) as a means of sustaining most families especially with the increasing rate of unemployment in Nigeria. The inferiority myth attached TVET was properly analysed as most family in Nigeria believe in the inferiority myth that vocational and training are meant for people of lower aspiration or less academic abilities. The reality has proven otherwise as TVET is the key that transform the economic development of any nation, alleviate poverty and improve quality of life. Therefore, the orientations have to change, and its time for parents and guardians to encourage the children to learn skills and the government to mobilize resources and pay attention to vocational education as a sure way for family sustainability through personal creativity and innovations on the profession.
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Maulana. "MELACAK AKAR BIAS GENDER DALAM STUDI ISLAM." Marwah: Jurnal Perempuan, Agama dan Jender 15, no. 2 (December 1, 2016): 203. http://dx.doi.org/10.24014/marwah.v15i2.2648.
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This paper will try to decipher some of the contemporary issues related to the root of the problem of gender bias in the study of Islam. Among the issues which form the basis of the emergence of gender bias in the study of Islam is the First, the issue of the creation of Eve in Sura al-Nisa verse 1. Second, the issue of leadership of women over men. Third, Woman and Sin Heritage. From this context, it can be understood that the teachings of Islam do not subscribe to the ideology that prohibits female lead, also bebrabai myth tentan creation of Eve. Because, it all would give a heavy burden on women. Like the myth of menstruating women as though he had not seen and treated as human beings, because in addition to be consigned should also perform various hard rituals.
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Purnamasari, Yana Dwi, I. Nyoman Ruja, I. Dewa Putu Eskasasnanda, Ratih Pramesthi, and Khairani Maulida. "Tradisi Slametan Suro Gunung Kelud Desa Sugihwaras Kecamatan Ngancar Kabupaten Kediri." Jurnal Integrasi dan Harmoni Inovatif Ilmu-Ilmu Sosial (JIHI3S) 1, no. 11 (November 2, 2021): 1202–9. http://dx.doi.org/10.17977/um063v1i11p1202-1209.
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This study aims to describe the tradition of Slametan Suro which was carried out at Mount Kelud, Sugihwaras Village. The type of research and the approach used in this research is descriptive qualitative. The results showed that: (1) The Slametan Suro Gunung Kelud tradition started from the Slametan Punden ritual which is the original tradition of Sugihwaras Village. This tradition is carried out once a year in the month of Suro. The tradition of Sugihwaras Village which raised the myth about Lembu Suro's anger towards Dewi Kilisuci began to be developed again in 2005 by the Tourism Office at the opening of Mount Kelud tourism. (2) The tradition of Slametan Suro at the beginning before the opening of Mount Kelud tourism was realized by Slametan Punden on the slopes of Mount Kelud. The Mount Kelud tour was opened without changing the existing village traditions. The realization of the Slametan Suro tradition at the summit of Mount Kelud is the Slametan Punden and ritual offerings. (3) The function of Slametan Suro is for the people of Sugihwaras Village to cooperate and with the local government. Second, it is expected to preserve culture. Third, open up business opportunities for the community to trade. (4) The Slametan Suro tradition has a meaning in the form of good relations between humans and God, humans with fellow communities, humans with the nature where they live, and humans with their ancestors.
Penelitian ini bertujuan untuk mengetahui sejarah tradisi Slametan Suro yang dilaksanakan di Gunung Kelud Desa Sugihwaras, mengetahui fungsi dari tradisi selamatan suro, dan makna dari tradisi stamatan suro gunung kelud . Jenis penelitian dan pendekatan yang digunakan dalam penelitian ini adalah kualitatif deskriptif. Hasil penelitian menunjukkan bahwa: (1) Tradisi Slametan Suro Gunung Kelud berawal dari ritual slametan punden yang merupakan tradisi asli Desa Sugihwaras. Tradisi tersebut dilakukan setiap satu tahun sekali pada bulan Suro. Tradisi Desa Sugihwaras yang mengangkat mitos tentang marahnya Lembu Suro terhadap Dewi Kilisuci tersebut mulai dikembangkan lagi pada tahun 2005 oleh Dinas Pariwisata saat pembukaan pariwisata Gunung Kelud. (2) Fungsi dari Slametan Suro diantaranya adalah agar masyarakat Desa Sugihwaras dapat bekerjasama baik dengan sesama maupun pemerintah setempat. Kedua, diharapkan dapat melestarikan budaya. Ketiga, membuka peluang usaha masyarakat untuk berdagang. (3) Tradisi Slametan Suro memiliki makna berupa hubungan baik manusia dengan Tuhan, manusia dengan sesama masyarakat, manusia dengan alam tempat tinggalnya, serta manusia dengan leluhurnya.
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Apfel, Christian C., and Elizabeth George. "Myths hardly ever die, but even if they do, one cannot be sure about it." Journal of Clinical Anesthesia 22, no. 7 (November 2010): 489–91. http://dx.doi.org/10.1016/j.jclinane.2010.02.005.
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Yuwono, Adhimas Alifian, Abid Nurhuda, and Inamul Hasan Ansori. "KONSEP KESAKRALAN MIRCEA ELIADE DALAM TRADISI PERINGATAN MALAM SATU SURO DI KOTAGEDE YOGYAKARTA." Dharmasmrti: Jurnal Ilmu Agama dan Kebudayaan 24, no. 2 (October 25, 2024): 35–42. https://doi.org/10.32795/ds.v24i2.6642.
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This article aims to show the representation of Mircea Eliade's concept of "sacred" in the tradition of commemorating the first night of Suro in Kotagede, Yogyakarta. This type of research is qualitative with a literature study approach. Data collection was carried out by collecting literary sources in the form of books and journals related to formal objects, namely the thoughts of Mircea Eliade, and material objects, namely the tradition of commemorating the first night of Suro in Kotagede, Yogyakarta. The results of this research are that this tradition occurred because of the hierophony, namely between the month of Suro which is believed to bring both blessings and dangers and the place of implementation, namely the tombs of the Mataram kings. The myth that emerged was in the form of a belief in getting blessings and being protected from danger. Sacred symbols are manifested in the reading of tahlil, eating jenang suran, and burning incense. Meanwhile, the concept of the cosmos occurs at the time the tradition is carried out, because when the tradition takes place, there is a sacred time and a sacred place at the same time.
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Akhmedova, Sarvinoz Khikmatovna. "COMPARATIVE AN TIVE ANALYSIS OF EPIC HELPERS IN ENGLISH AND SIS OF EPIC HELPERS IN ENGLISH AND UZBEK FOLKLORE." Scientific Reports of Bukhara State University 5, no. 3 (June 30, 2021): 91–99. http://dx.doi.org/10.52297/2181-1466/2021/5/3/8.
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Introduction. Uzbek and English people live in different continents, however the similarity in subjects, classification and representation of heroes can be observed in their folklore. Fairy tales, myths, legends, epics reflect the lifestyle, culture, beliefs and worldview of each nation. They embody national aspects for sure. National identities are reflected in images of protagonists and helpers in any genre of folklore. Research methods. Awareness of other cultures demands investigations in many spheres, including literature and folklore. Comparative-typological and historical-comparative analysis of the image of epic helper are the main methods used in our research. Results and discussions. The image of the patron saint heroes is rooted in pre-Islamic.
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Chernyak, Mariya A. "Formation of historical memory as a strategy of modern mass literature." Philological Sciences. Scientific Essays of Higher Education, no. 2 (March 2021): 31–38. http://dx.doi.org/10.20339/phs.2-21.031.
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The article is devoted to the urgent problem of the formation of historical memory in different texts of Russian mass literature (B. Akunin, A. Chiz, D. Miropolsky and others).An analysis of the “Artifact-Detective” series gives reason to make sure that the consequence of changes in the authors’ historical consciousness has become the formation of a new strategy for representing history, focused on modeling of historical process. Modern retro detective stories and historical novels represent a variety of artistic versions of historical events. They are aimed at the formation of a new historical consciousness that’s why they are distinguished by clear discursiveness and a sort of provocativeness. National histories in these works are integrated into the “global”, and the main source of ideas about the past are myths, legends and fictional assumptions. Nostalgia for the past, interest in redrawing history is a peculiar way of avoiding the present: the lack of understanding of the present in modern literature is obvious. The processes of creating new historical myths in the mass historical consciousness make works of mass literature especially significant for identifying certain sociocultural trends.
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Amstutz, Marc. "The Letter of the Law: Legal Reasoning in a Societal Perspective." German Law Journal 10, no. 4 (April 1, 2009): 361–82. http://dx.doi.org/10.1017/s2071832200001115.
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In order to introduce the riddle that is at the heart of my contemplations, I would like to tell a story taken from Ibn Arabis' myth of creation: God existed all alone in an eternity that has no beginning and no end. Yet, the names that were hidden within him, the most beautiful names of God that are found in the Koran in Sure 59, 24 yearned to manifest themselves. So God said: “I was a hidden treasure and wanted to be recognized; so I created the world”. The names within him heeded their yearning to be recognized and broke free from the hidden, godly being, as breath that has been held too long leaves the body.
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Etsha Ari Kusuma Dianti and Novi Siti Kussuji Indrastuti. "Aryojeding Rejotangan Tulungagung: Investigation of an Oral Literature using Van Perseun's Theory of Culture." Lakon : Jurnal Kajian Sastra dan Budaya 13, no. 2 (November 30, 2024): 82–98. https://doi.org/10.20473/lakon.v13i2.65430.
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The aim of this research is to uncover the cultural phases of the Aryojeding site in Rejotangan, Tulungagung, through the lens of Van Perseun's cultural theory. There are two nearby relics at the site: the tomb of Ki Ageng Sengguruh and the Aryojeding temple or shrine. The research method employed is qualitative-descriptive.The findings reveal mystical elements, evident in myths and food-related artifacts. Ontological studies highlight traditions such as pilgrimage and the slametan ritual during the Satu Suro (Javanese New Year). From a functional perspective, the community regards this tomb as both a historical source and a cultural heritage asset worth preserving, leading to its designation as a "site" that is part of a protected cultural reserve. Additionally, the site has a caretaker (juru kunci), reinforcing its functional phase as an educational medium.
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Oster, Angela. "Moderne Mythographien und die Krise der Zivilisation." Zeitschrift für Ästhetik und Allgemeine Kunstwissenschaft Band 51. Heft 2 51, no. 2 (2006): 79–108. http://dx.doi.org/10.28937/1000107604.
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Im Verlauf seiner Rezeption hat der Medea-Mythos kontinuierlich einen wichtigen Stellenwert in der Reflexion des zivilisatorischen Krisenbewußtseins eingenommen. Dieser Prozeß kulminiert in der Moderne, innerhalb derer die Medea-Version von Pier Paolo Pasolini einen exzeptionellen Stellenwert einnimmt. Pasolinis umsichtige und vielschichtige Cinematopoetik kombiniert den antiken Mythos mit religionswissenschaftlichen Quellen und enttarnt dabei den Begriff des gesellschaftlich ›Natürlichen‹ als ideologische Setzung. Der Ideologie des vorgeblich Natürlichen setzt die pasolinische Medea eine ethnoästhetische Mythographie entgegen, die vor allem das Postulat des zivilisatorischen Fortschritts anzweifelt. Die Rehabilitierung des sakralen Mythos kann in der Moderne zwar nurmehr scheinhaft stattfinden. Doch ist es eben die Fiktion der Mythopoiesis, welche ihr in der modernen Welt einen (wenn auch imaginären) Sinnzusammenhang garantiert. In the history of its reception, the myth of Medea has always been of prime importance for reflections on an awareness of civilization crisis. This process culminates in the modern age, and especially so with Pier Paolo Pasolini’s exceptionally significant version of the Medea story. Pasolini’s far-seeing and complex poetics of cinema combines the ancient myth with sources drawn from the history of religions and thereby exposes the concept of social naturalness as ideologically posited. Against an ideology of the allegedly natural, his „Medea“ brings to bear an ethnoaesthetic mythography, which casts doubt on the postulate of the progress of civilization. To be sure, in the context of modernism, a rehabilitation of religious myth is impossible except in a mode of aesthetic illusion. But it is the fiction of ›mythopoiesis‹ which assures that such an enterprise can make sense, if only in an imaginary way.
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Nikmah, Faridhatun. "Public perception of the myth in traditional objects at the Buka Luwur ceremony of the Sunan Kudus tomb." SHAHIH: Journal of Islamicate Multidisciplinary 8, no. 1 (June 2, 2023): 1–25. http://dx.doi.org/10.22515/shahih.v8i1.5892.
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This study aims to determine the process of the Buka Luwur ceremony of the Holy Sunan Tomb and the public's perception of objects in the Buka Luwur ceremony of the Sunan Kudus tomb. This uses a qualitative method and describing data descriptively. The results of this study show that the procession of the Buka Luwurceremony of the tomb of Sunan Kudus is crossed on the 1st-10th of Muharam which is the recitation of the night of 1 Suro, the release of luwur, munadharah masail diniyah, Rosul prayers and papat flying, quranickhatamanbilghoib, orphan compensation, distribution of asyura porridge, recitation of qasidah Al-Barzanji, evening recitation of 10 Suro, distribution of brekat copies, the division of the shadaqahbrekat, the division of the general brekat, and the ceremony of installing the luwur of the Holy Sunan Tomb. In the procession of the Buka Luwur ceremony of the Tomb of Sunan Kudus, there is public belief in objects that are believed to have magical powers, including water used for sharpening or purifying Cinthakakris, used cloth from BukaLuwur, cicada rice, and asyura porridge, teak leaves, and blessing rice. It is believed that the community can bring blessings, facilitate rizki, cure diseases, fertilize plants, predict clothing and food in the coming year, and so on.
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Folch, Christine. "Stimulating Consumption: Yerba Mate Myths, Markets, and Meanings from Conquest to Present." Comparative Studies in Society and History 52, no. 1 (December 24, 2009): 6–36. http://dx.doi.org/10.1017/s0010417509990314.
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Before Najla passes me the gourd brimming with yerba mate, she makes sure to wipe the end of the metal drinking straw with the fragrant leaves of a local herb—for the flavor and to clean it she explains in her Venezuela-accented Spanish. We sit under the welcome shade of a veranda, each taking our turn to drain the gourd and then returning it to Najla to fill once more with warm water from the teakettle. After splashing a pitcher of cold water on the concrete to cool it, her husband offers us a rare privilege: the liberty to ask any question we wish about the Druze religion. The Druze, an offshoot from eleventh-century Shi'a Islam, are endogamous and usually reveal the tenets of their faith only to those born within their community. Though we are speaking a mixture of English and Spanish, we are all guests at the Lebanese mountaintop home of Najla's deceased grandfather, an important Druze warlord during the civil war of the 1970s and 1980s. Najla and her husband are vacationing from their home in the Persian Gulf and staying with her unmarried female cousins, our hosts.
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Wessing, Robert. "A Change in the Forest: Myth and History in West Java." Journal of Southeast Asian Studies 24, no. 1 (March 1993): 1–17. http://dx.doi.org/10.1017/s002246340000148x.
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The demarcation of boundaries is an important feature of the Sundanese social and geographical landscape. Markers indicating the limits of territories, ceremonial areas and the like abound. Linguistic markers indicate interpersonal social boundaries. Boundaries are generally regarded as places of danger and various supernatural entities are said to guard those between any two spheres in general. On Java generally, regularly recurring anniversaries, such as Idul Fitri and 1 Sura, the Javanese new year are marked with significant ceremonies such as bersih desa or petik laut or, in the past, rampok macan protecting the village or realm from evil.Less immediately obvious are boundaries in time, marking the transition between zaman, or eras. A change in era is of a different kind from the cyclical changes since by its very nature it is a non-repeating event. The topic of this paper is one such change in West Java, the change from Hindu rule to Islamic hegemony, and the mythology which consequently arose, providing a supernatural explanation for this quite powerful event.
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Lassaletta, Luis, Leonardo Fontes, Enrique Melcon, Maria Jose Sarria, and Javier Gavilan. "Hearing Preservation with the Retrosigmoid Approach for Vestibular Schwannoma: Myth or Reality?" Otolaryngology–Head and Neck Surgery 129, no. 4 (October 2003): 397–401. http://dx.doi.org/10.1016/s0194-59980300628-4.
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OBJECTIVE: The purpose of this study is to present our experience with the retrosigmoid approach for vestibular schwannoma resection, emphasizing our hearing results, discussing selection and reporting results criteria. STUDY DESIGN AND SETTING: The notes of 65 consecutive cases of vestibular schwannoma undergoing the retrosigmoid approach were reviewed. Hearing data were reported according to the recommendations of the American Academy of Otolaryngology—Head and Neck Surgery (AAO-HNS). In addition, the terms normal, serviceable, useful, and measurable hearing were considered. RESULTS: Tumor size ranged from 8 to 50 mm (mean, 24.1 mm). Of the 29 patients with preoperative serviceable hearing (AAO-HNS classes A and B), 5 patients (17%) had postoperative serviceable hearing, and 6 patients (20%) had postoperative useful hearing (AAO-HNS classes A, B, and C). CONCLUSION: The retrosigmoid approach is a reliable surgical procedure for most vestibular schwannoma tumors. However, hearing preservation results show wide differences depending on selection and reporting results criteria. Hearing preservation, although possible, may not be the main reason to choose this approach. (Otolaryngol Head Neck Surg 2003;129:397–401.)
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Alqahtani, Saad S., David Banji, Otilia J. F. Banji, Mamoon H. Syed, Nabeel Kashan Syed, Abdulkarim M. Meraya, Ahmed A. Albarraq, et al. "Knowledge and Attitude of First-Aid Treatments for Snakebites, and the Perception of Snakes among the Students of Health Sciences at Jazan University, Saudi Arabia." Healthcare 10, no. 11 (November 7, 2022): 2226. http://dx.doi.org/10.3390/healthcare10112226.
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First aid is the most basic and life-saving service provided before emergency care is received. This study aimed to assess students’ knowledge and attitudes about performing first aid for snakebite emergencies and their perception of snakes. A cross-sectional study was conducted between January and March 2019 among upper-level students (3rd year and above) of health-related courses at Jazan University, Saudi Arabia. Three hundred and nine students from four programs responded to the self-administered questionnaire. The collected data were analyzed using SPSS 23.0. The highest percentage of the study sample comprised pharmacy students (44%), followed by nursing (25.2%), medical (16.8%), and emergency medicine students (13.9%). Overall, the emergency medicine students exhibited greater knowledge of snakebite first aid. However, over three-fourths of the students were unaware of dry bites. Around two-thirds were sure that they should not massage the bite site, while nearly one-fourth were not sure about the use of a tourniquet. The fifth- and sixth-year students had extremely diverse perspectives on snakes. The majority of the participants (92.8%) did not feel good about snakes. However, most of the students (95.2%) wanted to learn about snakebite first aid and overcome their fear of snakes. Overall, the students had a positive attitude towards first aid but lacked knowledge of snakebite emergencies. Public health awareness is required to dispel first-aid myths about snakebites and misconceptions regarding snakes.
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Barclay, Gordon J. "‘Churchill rolled the tanks into the crowd’: mythology and reality in the military deployment to Glasgow in 1919." Scottish Affairs 28, no. 1 (February 2019): 32–62. http://dx.doi.org/10.3366/scot.2019.0264.
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The ‘Battle of George Square’, 31 January 1919, is perhaps the most mythologised event in 20th-century Scottish history. A demonstration in support of the 40-hours strike descended into a violent riot and the Sheriff of Lanarkshire read the Riot Act and called in military aid, which he had already made sure would be available. Ten thousand, mainly Scottish, troops arrived that night in a city that was already returning to peace, followed three days later by six tanks. A largely mythological version of events has dominated Scottish popular history during the last century and the mythology has more recently developed beyond a narrative of ‘capitalist oppression’ to include one of ‘English oppression’, the deployment of ‘English troops’, by an ‘English government’, ‘sent by Churchill’. This paper attempts to document the formation of the different elements of the mythology (while briefly explain why they are myths), how they have developed and been used in popular history and more recently, in political discourse on social media.
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Rodríguez Sutil, Carlos. "Epistemología relacional y psicoanálisis. Principales supuestos." Clínica e Investigación Relacional 16, no. 2 (October 11, 2022): 410–30. http://dx.doi.org/10.21110/19882939.2022.160206.
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The idea that our mind is isolated in an inner space, "inside our heads," is deeply rooted in our culture. From the relational perspective in psychoanalysis we maintain, instead, that the mind is not something innate or internal, but is a product of human interaction, within a particular way of life. The metaphysical counterpart of the egocentric perspective is the problem of other minds – how can I be sure of the existence of minds other than my own? We should urgently review the concept of "internal representation", and its derivatives, such as the "internal object", probably also that of "object of the self", internalization and many others. Relational psychoanalysis, within the great variety of existing proposals, puts the origin of the psyche in the group, starting with the family group, departs from the energetic metapsychology but does not accept an exclusively hermeneutic version, but pays special attention to the evolutionary trauma and the attributions and family myths at the origin of the pathology.
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Mweemba, Delphine, Joseph Mandyata, and Kenneth K. Muzata. "PERCEIVED FACTORS AFFECTING THE MANAGEMENT OF EPILEPTIC ATTACKS AMONG LEARNERS IN A SELECTED SCHOOL IN LIVINGSTONE – ZAMBIA." Isagoge - Journal of Humanities and Social Sciences 1, no. 1 (May 22, 2021): 67–84. http://dx.doi.org/10.59079/isagoge.v1i1.13.
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This was a qualitative study of learners with epilepsy. This study investigated the management practices involving learners with epilepsy in one selected school. The objectives of the study were to examine the existing practices in the management of epilepsy among learners in one selected regular school and to establish the challenges teachers face in the management of epilepsy in school. A qualitative case study design was used. The sample comprised 32 participants; 7 teachers, 5 parents, 5 learners with epilepsy and 15 learners without epilepsy. Data were collected through interviews and focus group discussions. Participants were selected through use of purposive sampling technique. Analysis of data was done thematically. The study revealed that the most common management practice used by most participants was making sure that learners with epilepsy adhered to medication prescribed by doctors; and making sure that learners with epilepsy are placed in a safe positions during seizure attacks. Among other findings, parents felt they were not fully educated on how to manage the children when under attack. Further, beliefs and myths about epilepsy still had a toll on the provision of services to learners with epilepsy. The study recommends that there should be a deliberate policy to orient and train stakeholders on the management of learners with epilepsy in schools and local communities. Efforts should be made to provide basic materials and equipment to use in the management of epileptic conditions in study schools. Schools, nearby clinics and hospitals build collaboration on the management of learners with epilepsy in institutions of learning.
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Grabe, William. "Literacy in a Second Language." Annual Review of Applied Linguistics 10 (March 1989): 145–62. http://dx.doi.org/10.1017/s0267190500001264.
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As literacy has emerged to become a major issue in the 1980s, and will continue to do so in the 1990s, the only sure claim to be made is that the notion of literacy is extremely complex and fraught with generally accepted “myths,” hidden assumptions, over-generalizations, and simple all-inclusive responses to the challenges presented. This scenario is no less appropriate to the second language learning context than it is to the first language learning context. Thus, any examination of second language literacy requires discussion of both first language and second perspectives. It is naive to assume that the difficulties, complexities, contradictions, and debates in first language literacy do not apply equally to the large majority of second language learning contexts. Accordingly, second language literacy will be discussed in light of first language perspectives on literacy, reading, and writing, expanding these perspectives into second language contexts. (It should be noted that two excellent reviews of reading and writing in a second language appeared in ARAL IX (Carrell 1989a, Hudelson 1989a). This review should be seen as complementary to these two earlier articles.)
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Muratov, Yu M. "A self-destructing narration. The egocentricity of language, transcendence of poetry, and psychoanalysis in P. J. Jouve’s novel <i>Hecate</i>." Voprosy literatury, no. 6 (March 22, 2022): 136–57. http://dx.doi.org/10.31425/0042-8795-2021-6-136-157.
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Hitherto untranslated into Russian, P. J. Jouve’s Hecate (1928) not only interprets myths about the mysterious Greek goddess, doing it in the guise of a love-and-crime chronicle, but also represents the author’s unique attempt to construct a work of fiction on the principle of permanent self-destruction. Y. Muratov sets out to examine the novel’s plot and structure in the first study of its kind. According to the scholar, Jouve, in full adherence to modernist laws and simultaneously experimenting with them, purposely destroys his narrative, turning the destruction into a method: just as the characters in Hecate cannot be sure who they are and try to see themselves in other people’s reflections, the reader is deprived of the means to tell who they are reading about — neither quotation marks, nor the dialogue form, nor context offer any point of reference. Interestingly, Jouve does not play with grammatical person in order to shift the viewpoint of the narration, as in ordinary narrative practice, but to dismantle classical narration and immerse it in the process of creation, luring the reader into a kind of Plato’s cave of linguistically symbolical metafiction.
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Polidovych, Yu B. "THE COMB FROM THE HAYMANOVA MOHYLA AND THE SCYTHIAN MYTH OF A HERO FIGHTING A DRAGON." Archaeology and Early History of Ukraine 31, no. 2 (June 25, 2019): 483–92. http://dx.doi.org/10.37445/adiu.2019.02.39.
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The article is devoted to the analysis of images on the bone comb from the Haymanova Mohyla mound (IV century BC). The images on it quite fully represent the myth of a Hero fighting a dragon, which is not known from narrative sources.
The first large plate (the «male» side of the comb) depicts a battle scene with a consistently developing plot: the defeat of one hero — the triumph of the dragon — revenge and the victory of the second hero. It can be assumed that the characters in this scene are Targitaos and Kolaxais, known from the story of Herodotus. These Scythian heroes relate to Iranian Yima (Jamshid) and Θraētaona (Fereydun).
The goddess is reproduced on the second large plate (the «female» side of the comb). Her iconographic image was borrowed from the ancient Greek Art, but it was perceived by the Scythians, probably as the goddess Api (Άπί), equivalent to the Iranian goddess Aredvi Sura Anahita. The general context of the images suggests that the Scythians were familiar with the Iranian prayers to this goddess with a request to bestow good luck in the fight against hostile creatures.
The comb was certainly an important ritual and status attribute.
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Mathews, Donald G. "“We have left undone those things which we ought to have done”: Southern Religious History in Retrospect and Prospect." Church History 67, no. 2 (June 1998): 305–25. http://dx.doi.org/10.2307/3169763.
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One of the most distinguishing marks of the American South is that religion is more important for the people who live there than for their fellow citizens in the restof the country. When this trait began to identify the region is surprisingly unclear, but it has begun to attract attention from scholars of religion and society who have hitherto been esteemed as students primarily of areas outside the South. The study of religion in Dixie cannot but benefit from this change. After centuries of obsession with thickly settled, college-proud, and printexpressive New England—an area not noted for excessive modesty in thinking about its place in the New World—students of American religion are turning to a region whose history has sustained a selfconsciousness that makes its place in American religious history unique. For studying the American South begins with a dilemma born of ambiguity: whether to treat it as a place or an idea. Sometimes, to be sure, the South appears to be both; but sometimes it is “place” presented as an idea; and sometimes it is a place whose historical experience should have, according to reflective writers, taught Americans historical and moral lessons they have failed to learn. Confusion results in part from the South's contested history not only between the region and the rest of the United States but also among various competing groups within its permeable and frequently indistinct borders. Differences between region and nation will, however, continue to dominate conversation even though the myth of southern distinctiveness may mislead students as much as the myth of its evangelical homogeneity. If inquiry about religion in the South should be sensitive to the many faith communities there, the history of the South will still by contrast provide insight into the broader “American” society.
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Hopkins, Lisa. "Addressing the Audience and Making History: Soliloquies in Richard III." Humanities 13, no. 1 (January 25, 2024): 24. http://dx.doi.org/10.3390/h13010024.
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Few plays make such varied or such bravura use of soliloquies as Shakespeare’s Richard III. The opening forty-one-line monologue by Richard himself allows an actor to show what he can do and to capture his audience and offers a view on processes of historical causation: having started with six uses of the word ‘our’, Richard not only moves on to say ‘I’ nine times (supplemented by ‘my’ and ‘me’), but also explains that his plans are going to affect the future of others, too. His plot to set his brothers against each other is going to change the course of history; moreover, it will do so by using the stalking-horse of a prophecy, a form of speech which presumes that the future is already unalterably fixed. Other soliloquies in the play also offer insights into historical process. This paper examines the differing tonality of the play’s soliloquies and the kind of information offered in them to argue that while Richard III officially subscribes to Tudor myths of the past, it not only implicitly urges the audience to a more sceptical take, but in fact raises questions about whether we can ever be sure about how history was made.
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Sanger, Nadia. "‘What? You Don’t Want the Baby Anymore? Well, I’m Not Sure if I Do Either’: A Kind of Decolonial Love in Shaida Kazie Ali’s <i>Not a Fairy Tale</i>." Feminist Encounters: A Journal of Critical Studies in Culture and Politics 7, no. 2 (September 1, 2023): 26. http://dx.doi.org/10.20897/femenc/13554.
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What do fairy tale representations that trouble normative configurations of identities offer feminist imaginings of love <i>about and for people of colour</i>? How does the re-writing of conventional fairy tales, framed within decolonial epistemologies that open up space for marginalised knowledges, allow us to think differently about selfhood and our relations to others? This article considers these questions through paying attention to what love looks like in Shaida Kazie Ali’s reworked fairy tales in <i>Not a Fairy Tale,</i> published in 2010, where the characters are of colour, are Muslim, the women transgressive, and some men questioning of patriarchal masculinities. This article argues that Kazie Ali’s tales take seriously a feminist re-thinking of gender, and is unique in destabilising myths about women and men of colour. This article asks: What does it look like when normative gender binaries written into Islam are unsettled? What does love look like when the desire to possess is absent? In other words, what could a decolonial form of love look like?
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Martina, Yuli Zuhkrina, Shinta Amalia, Angela Zulbaini, Maulida, Nurlaila, and Pipit Novel Anggraini. "PENYULUHAN TENTANG MANFAAT PIJAT OKSITOSIN DI DESA ULE PATA KECAMATAN JAYA BARU BANDA ACEH." JOURNAL OF SUSTAINABLE COMMUNITY SERVICE 1, no. 1 (December 28, 2020): 16–23. http://dx.doi.org/10.55047/jscs.v1i1.317.
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The decrease in the achievement of exclusive breastfeeding is influenced by several factors, including reduced milk production caused by hormones and the mother's perception of insufficient breast milk. The production and expenditure of breast milk in the body is influenced by two hormones, namely prolactin and oxytocin. To overcome the problem of breast milk production caused by decreased stimulation of the oxytocin hormone, namely by breastfeeding early in the first hours because the nipples are often sucked by the baby's mouth, the more hormones are produced, so that more milk comes out. In addition, oxytocin massage can also be done. This action can help maximize the production of oxytocin, the prolactin receptor and minimize the side effects of delayed breastfeeding by the baby. Efforts to stimulate prolactin and oxytocin hormones in the mother after giving birth other than expressing breast milk can be done by doing breast care or massage, cleaning the nipples, breastfeeding the baby often even though the milk has not come out, early and regular breastfeeding and oxytocin massage. For some mothers, it may be difficult to express breast milk, but more mothers are influenced by myths so that mothers are not sure that they can give breast milk to their babies. The feeling of the mother who is not sure that she can give breast milk to her baby will cause a decrease in the hormone oxytocin so that milk cannot come out immediately after giving birth and finally the mother decides to give formula milk to her baby often breastfeed the baby even though the milk has not come out, early and regular breastfeeding and oxytocin massage. The method used is Pre Test and Post Test using a questionnaire. Based on the results of the counseling there was an increase in respondents' knowledge of the benefits of oxytocin massage, which was in the good category as much as 26 (63.4%). The conclusion is that there is a significant increase in respondents' knowledge after being given counseling.
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Hovell, Devika. "Due Process in the United Nations." American Journal of International Law 110, no. 1 (January 2016): 9–48. http://dx.doi.org/10.5305/amerjintelaw.110.1.0001.
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“For hard it is for high and stately buildings long to stand except they be upholden and staid by most strong shores, and rest upon most sure foundations”—Jean Bodin, The Six Books of a Commonweale (1576)It has been said of the redemptive quality of procedural reform that it is “about nine parts myth and one part coconut oil.” Yet, as the recent history of the United Nations shows, failure to enact adequate procedural reform can have damaging consequences for an organization and its activities. In the targeted-sanctions context, litigation in over thirty national and regional courts over due process deficiencies has had a “significant impact on the regime,” placing it “at a legal crossroads.” In the peacekeeping context, the United Nations’ position that claims in the ongoing Haiti cholera controversy are “not receivable” has been described in extensive and uniformly critical press coverage as the United Nations’ “Watergate, except with far fewer consequences for the people responsible.” Complacency in the face of allegations of sexual abuse by UN blue helmets led to the unprecedented ousting of a special representative to the secretary-general in the Central African Republic. Economizing on due process standards is proving to be a false economy.
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Althofer, Jayson. "BrisBAMN!? Bringing the Streets into the Museum." Queensland Review 14, no. 01 (January 2007): 129–39. http://dx.doi.org/10.1017/s1321816600006280.
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I had been under the impression that there was only one Brisbane. — Steele Rudd In 1921, Jack Lindsay wrote from Brisbane of Nietzsche's assertion ‘that the academic virtue is sleep, i.e., narcotisation’. A common academic and non-academic indulgence in remembering Brisbane is the narcotic of Queensland's extreme difference: a state of exceptional boredom and brutality. It is widely assumed that, for most of its history, Queensland was a sleepy backwater; its capital the country town described by a late nineteenth century visitor: ‘Brisbane is quite a pretty town, to be sure, but it bores you to death.’ Dismissive characterisations of Queensland coarsened as a result of Bjelke-Petersen's ascendency. If you were not bored to death by its cultural wastelands, you could be beaten close to it in the boorish badlands patrolled by his pigs. The crazed Dane fed the chooks while watching cranes rise over this animal farm, apparently untouchable in his Elsinore: The rest of the country often thought [Queenslanders] a bit peculiar: a maverick state, populated by politically backward ‘banana benders’ who chose a crank … to rule them. These rather offensive stereotypes helped in turn to sustain a political myth that the government was somehow unique in its reactionary politics — even ‘fascist’ — making Petersen impossible to defeat or dislodge.
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Seng, Kang Phee. "The Epistemological Significance of ‘Ομοοσον in the Theology of Thomas F. Torrance." Scottish Journal of Theology 45, no. 3 (August 1992): 341–66. http://dx.doi.org/10.1017/s0036930600038060.
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Central to the whole of Thomas Forsyth Torrance's theology is the μοοΣιον between the incarnate Logos and the eternal God, or the consubstantiality of the Son with the Father. The immense significance of this Nicene μοοΣιον is best understood against the background of the axiomatic χωριΣμΣ which lies at the heart of Hellenism, Gnosticism and Arianism. Once such a radical separation between τ νοητ and τ αἰΣθητ is posited, there arise the inevitable questions: (a) How do we regard the biblical statements of the eternal God within the history of the Jewish people in the realm of τ αἰΣθητ (b) On which side of the demarcation does the Logos of the eternal God belong? For the dualist thinkers, the dilemma is — How can the eternal God who is impassible and changeless be thought of as actually entering the spatiotemporal history of this changing and decaying world, and alas, even living within our creaturely and contingent order? To be sure, the biblical notion of a Creator who actively and creatively interacts with his creation is incompatible with the prevailing Hellenic thought-form and secular culture of the early Church. It was as unthinkable and unintelligible to them as it is to Bultmann and the myth-of-God-incarnate theologians of our day.
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COULARDEAU, Prof Ph D. Jacques. "CAN JULIEN D’HUY’S COSMOGONIES SAVE US FROM YUVAL NOAH HARARI?" Pro Edu. International Journal of Educational Sciences 3, no. 4 (January 27, 2021): 5–34. http://dx.doi.org/10.26520/peijes.2021.4.3.5-34.
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Over the last two decades, we seem to have been confronted with a tremendous number of books, films, TV shows, or series that deal with the past and the present, not to mention the future, as if it were all out of time, timeless, even when it is history. We have to consider our present world as the continuation and the result of the long evolution our species has gone through since we emerged from our ancestors 300,000 years ago. Julien d’Huy is a mythologist who tries to capture the phylogeny of myths, and popular or folkloric stories that have deep roots in our past and have been produced, changed and refined over many millennia. Can he answer the question about how we have become what we are by studying the products of our past and present imagination? But confronted to the prediction of Y.N. Harari that our species will simply disappear as soon as the intelligent machines we are inventing and producing take over our bodies, brains, and minds in just a few decades, Julien d’Huy sure sounds like the antidote because at every turn in our long history we have been able, collectively, to seize the day, and evolve into a new stage in our life, both biological and mental, not to mention spirituality. Let’s enter Julien d’Huy’s book and find out the power and the energy that will enable us to short-circuit and avoid Yuval’s nightmare.
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Parwati, Dewi, Susanti Susanti, Kiki Uniatri Thalib, and Andi Kamal M. Sallo. "Upaya Pendampingan Pijat Laktasi Pada Ibu Nifas Terhadap Bayi Usia 0-6 Bulan Di Desa Topoyo." Sahabat Sosial: Jurnal Pengabdian Masyarakat 1, no. 2 (March 30, 2023): 86–92. http://dx.doi.org/10.59585/sosisabdimas.v1i2.374.
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Lactation massage is an action to help produce more breast milk and prevent swelling of the breasts during the breastfeeding process. Breast milk production can be influenced by two factors, namely production and expenditure. This PkM aims to determine whether or not there is an effect of lactation massage on breast milk production in post partum mothers and Exclusive Breastfeeding guarantees the fulfillment of the baby's right to receive exclusive breastfeeding from birth until 6 months of age by paying attention to its growth and development. Some mothers may have difficulty expressing breast milk because more mothers are influenced by myths so that mothers are not sure they can give breast milk to their babies. The role of the midwife here is as implementer, manager, educator, researcher, empowerer and advocate. One of the midwives' roles during the postpartum period is to make home visits at least 3 times to monitor the condition of the mother and baby after giving birth and ensure that the baby is given exclusive breast milk. Apart from making home visits, the midwife's role is also to provide counseling, counseling and outreach regarding proper breast care through lactation massage. The target of the program that will be carried out is to improve the health of mothers and babies by providing outreach about lactation massage to facilitate breast milk production. The resulting program output is an increase in the health status of mothers and babies.
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Madhakomala, R., and Johansyah Anwar. "LEARNING LIFE BALANCE: A STUDY TO REGAIN MENTAL PEACE AND MENTAL HEALTH OF SENIOR HIGH STUDENTS." IJER - INDONESIAN JOURNAL OF EDUCATIONAL REVIEW 4, no. 1 (July 3, 2017): 31. http://dx.doi.org/10.21009/ijer.04.01.04.
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The aim of this study is to observe the level of happiness enmjoyed among senio high students related to current school practices and national learning system regulated by the authorities.The world of learning has changed when school grading has been becoming as one of the most obligating and influencing source of educational success in within the institution. The historical myth of study with fun and enjoyment has gradually but sure moved to the sense of study hard for the sake of the future by consuming most of the daytime hours.Nevertheless, this is when the problem of lack of students’ quality time commences. Students do not realize that they are moving to the unsatisfied part of the learning life, as so many times they are also intrigued with and by computers; when unconsiously they lose the lovely ones and the world outside.This study attempts to show how senior high students can achieve the so-called learning life balance to regain their mental peace by more contacts and relationships with families, the environment, and the world around. This is how the world of educating has to recognize and understand the value of happiness of a senior high student. This is how the regulator has to manage the system to flow to the building and the establishment of the well-being of nowadays students.
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Frunchak, Svetlana. "Commemorating the Future in Post-War Chernivtsi." East European Politics and Societies: and Cultures 24, no. 3 (April 13, 2010): 435–63. http://dx.doi.org/10.1177/0888325410364673.
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Throughout the Second World War and the post-war period, the city of Chernivtsi was transformed from a multiethnic and borderland urban microcosm into a culturally uniform Soviet socialist city. As the Soviets finally took power in this onetime capital of a Hapsburg province in 1944, they not only sponsored further large-scale population transfers but also “repopulated” its history, creating a new urban myth of cultural uniformity. This article examines the connection between war commemoration in Chernivtsi in the era of post-war, state-sponsored anti-Semitism and the formation of collective memory and identities of the city’s post-war population. The images of homogeneously Ukrainian Chernivtsi and Bukovina were created through the art of monumental propaganda, promoting public remembrance of certain events and personalities while making sure that others were doomed to oblivion. Selective commemoration of the wartime events was an important tool of drawing the borders of Ukrainian national identity, making it exclusivist and ethnic-based. Through an investigation of the origins of the post-war collective memory in the region, this article addresses the problem of perceived discontinuity between all things Soviet and post-Soviet in Ukraine. It demonstrates that it is, on the contrary, the continuity between Soviet and post-Soviet eras that defines today’s dominant culture and state ideology in Ukraine and particularly in its borderlands.
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Yotzov, Victor. "Yanis against the Minotaur: the Legend Continues." Economic Thought journal 69, no. 1 (May 14, 2024): 116–27. http://dx.doi.org/10.56497/etj2469107.
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A new book by Yanis Varoufakis, Technofeudalism - What Killed Capitalism, has recently been published. Do you remember Varoufakis? In early 2015, at the height of the Greek debt crisis, the little-known (at the time) university lecturer was appointed finance minister and quickly became a star. He was certainly not the first to oppose the so-called Washington Consensus and neoliberalism in economics, but he was perhaps the most eloquent and the most extreme in his criticism, backed by a deep knowledge of the workings of the modern market economy. His time in power was less than half a year, but he will certainly be remembered for a long time. After him, Greece now has its sixth finance minister, but I am sure that even there few people know their names. I allowed myself this extravagant title as I am still under the strong impression of one of his previous books, The Global Minotaur, in which Varoufakis examines economic history and crises, focusing on the role of the US in the post-World War II global economy. The author uses the myth of the Minotaur as a metaphor to explain the complex system of global financial flows that fuelled the US economy and contributed to the accumulation of global economic imbalances that ultimately led to the global financial crisis of 2007-2009.
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Maślanka-Soro, Maria. "La finzione autobiografica tra mistificazione e paradigma universale nel Secretum meum di Petrarca." Italica Wratislaviensia 15, no. 1 (2024): 219–37. http://dx.doi.org/10.15804/iw.2024.15.1.11.
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Petrarch’s customary reliance on autobiographical themes serves as a guiding principle to nearly all of his works. The Secretum meum is perhaps his most autographical text. It is a treatise in the form of a dialogue in which the speakers, Francesco and Augustine, are characters alluding to Petrarch and St Augustine. The analogies between their respective itinera conversionis determine the strategies endorsing their paradigmatic dimension. In this article, I show that Petrarch uses his own individual case as a point of departure to embark on general discourse; that the Augustinian conflict between ‘the inner man’ and ‘the outer man’ serves as the framework for the construction of the dialogue; and that the story of Francesco’s moral crisis and his attempts to surmount it assume a universal meaning. I also discuss Petrarch as a master of mystification, brilliant at conjuring up an image of himself and cultivating his autobiographical myth built up of a blend of fact and fiction. From the very outset, the reader is up against an instance of unintended internal mystification: Augustine accuses Francesco of unwitting self-deception regarding his deplorable moral condition. By the end of the Secretum, Francesco manages to renounce his weaknesses, recovers his selfcontrol, and resolves to lead a life of virtue. However, Augustine is not at all sure whether his therapeutic methods have indeed worked. Perhaps writing will be the best remedy.
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Maślanka-Soro, Maria. "La finzione autobiografica tra mistificazione e paradigma universale nel Secretum meum di Petrarca." Italica Wratislaviensia 15, no. 1 (2024): 219–37. http://dx.doi.org/10.15804/iw.2024.15.11.
Full textAbstract:
Petrarch’s customary reliance on autobiographical themes serves as a guiding principle to nearly all of his works. The Secretum meum is perhaps his most autographical text. It is a treatise in the form of a dialogue in which the speakers, Francesco and Augustine, are characters alluding to Petrarch and St Augustine. The analogies between their respective itinera conversionis determine the strategies endorsing their paradigmatic dimension. In this article, I show that Petrarch uses his own individual case as a point of departure to embark on general discourse; that the Augustinian conflict between ‘the inner man’ and ‘the outer man’ serves as the framework for the construction of the dialogue; and that the story of Francesco’s moral crisis and his attempts to surmount it assume a universal meaning. I also discuss Petrarch as a master of mystification, brilliant at conjuring up an image of himself and cultivating his autobiographical myth built up of a blend of fact and fiction. From the very outset, the reader is up against an instance of unintended internal mystification: Augustine accuses Francesco of unwitting self-deception regarding his deplorable moral condition. By the end of the Secretum, Francesco manages to renounce his weaknesses, recovers his selfcontrol, and resolves to lead a life of virtue. However, Augustine is not at all sure whether his therapeutic methods have indeed worked. Perhaps writing will be the best remedy.
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ANASTASYEVA, I. L. "REFRACTION OF THE IDEA OF IMAGINARY SPACES AND SUPRA-INDIVIDUAL MYTHS OF P.A. FLORENSKY IN THE WORKS OF THE WRITERS AT THE TURN OF THE 20TH CENTURY." Linguistics and Intercultural Communication, Issue №1_2023 (September 23, 2023): 149–59. http://dx.doi.org/10.55959/msu-2074-1588-19-26-1-13.
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Despite the fact that the main ideas of P.A. Florensky were formulated more than a hundred years ago, they remain relevant to this day. Their great influence on his contemporary writers is therefore obvious. Among those, we are primarily interested in writers such as D.S. Merezhkovsky, whose work is largely congruent with the religious tenets of the philosopher, and M.A. Bulgakov, who dedicated his “cherished novel” to Yeshua Ha-Notsri, but was not considered a religious writer either in the 30s of the 20th century, or today. It is known that the two pillars of Pavel Florensky’s work were religion and mathematics, but he wasn’t the pioneer of the idea of a scientific approach to the study of the foundations of Christianity; even Nicholas of Cusa, a cardinal of the Roman Catholic Church, a theologian and mathematician of the 15th century, was sure that it was possible to learn to understand the grand design with the help of the exact sciences. The report attempts to reveal the manifestation (consonance) of the ideas formulated by P.A. Florensky in his books “Imaginaries in Geometry” and “Iconostasis” in the works of D. Merezhkovsky and M. Bulgakov.
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Ahmed, Raja Adnan, Samrah Zahid, and Bisma Shahab. "Barriers to Choosing Psychiatry as a Career in Pakistani Medical Students and Junior Doctors – Survey Study." BJPsych Open 9, S1 (July 2023): S42—S43. http://dx.doi.org/10.1192/bjo.2023.173.
Full textAbstract:
AimsIn a majority of low and middle-income countries, the mental health system is weakened due to poor resources as well as poorer recruitment and retention rates in psychiatry among junior doctors. The present study utilizes a mixed-methods approach to explore the factors associated with low recruitment and retention of junior doctors in Psychiatry.MethodsThis study utilized an online survey administered among medical students and postgraduate trainees in psychiatry in Pakistan. The survey was open for 5 weeks for data collection from Nov 21st to Dec 31st, 2022. The survey was distributed conveniently using social media platforms and supplemented by snowball sampling procedures. This survey explored common myths about mental illness and psychiatrists using close-ended questions. Open-ended questions were asked to probe the participants on solutions to improve recruitment into psychiatry be improved.ResultsA total of 103 responses were received on the online survey, with the majority (83, 80%) of respondents being females. A majority (66, 64%) of respondents were medical students and 37 (36%) were junior doctors. Most responses were received from the two largest government sector medical universities in Karachi Pakistan, Jinnah Sindh Medical University (67%) & Dow University of Health Sciences (23%).A total of 62 (60%) respondents reported a lack of exposure to Psychiatry in medical students, to make it a career choice. A larger proportion 57 (55%) felt working in Psychiatry can affect their own mental health. A total of 43 (40%) were not sure if Psychiatry is fulfilling enough as a career and 58 (56%) felt that job satisfaction in psychiatry is difficult to achieve. Around 60% were concerned that mental health conditions are chronic and enduring psychiatrists may not have many options for treatment. In open-ended responses, several common themes emerged. Most respondents commented about their lack of exposure to psychiatry as medical students, which accounts for their reluctance to choose Psychiatry.ConclusionPsychiatry forms a very limited part of the medical school curriculum and students' placements. Myths and stigma around mental illness can lead to low recruitment in Psychiatry and stigma can be challenged with more exposure to psychiatry during medical university years. Early medical study years have an influence on career choice and Psychiatry should be introduced relatively early as clinical placement. Psychiatry conferences, seminars and workshops on the local and national level can help in inspiring Medical students and junior doctors.
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Vertiienko, Hanna. "Precious Metals in the Worldview System of Ancient Iranian-Speaking Peoples on the Texts of Avesta." Archaeology, no. 1 (March 16, 2021): 29–37. http://dx.doi.org/10.15407/archaeologyua2021.01.029.
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An overview and contextual-semantic analysis of the cases of usage the lexeme ‘gold’ (zaraniia-) and ‘silver’ (ərəzata-) in corpus of Avestan sources (Yasna, Yashts, Videvdat, Aogəmadaēca, etc.) are provided in the article. ‘Gold’ is used in the Avesta 101 times. ‘Silver’ — only 12 uses, while this metal is always contextually linked with gold. Silver has a semantic connection with the aquatic sphere. Gold is the material from which, according to the texts, the garments of several deities are made (Vayu, Aredvi Sura (partially)). Gold attributes or decorated with this metal tools have a number of gods and heroes (Yima, Mithra, Verethragna, Tishtria, Sraosha) are made completely or partially from it. In the myth of Yima, the divine instruments, the golden suβrā and gilded aštrā, are endowed with reproductive features and help to create the first kingdom (Videvdat 2.6—38). This ideal mythical world turns into the Afterworld. A set of semantic attributes show that gold is directly related to the Otherworld, where the souls of the righteous deceased receive gold places, golden or silver clothes (Videvdat 19.31—32; Aog. 12, 17). The fact that silver and other «colors» are added to gold may indicate the expansion of the spectrum of precious metals and their penetration into the sphere of funeral beliefs. In the treatise of Aogəmadaēca (84), silver-gold (a metaphor of wealth), along with cattle, horses and bravery, is included in the system of concepts related to the Thanatological worldview of the pre-Zoroastrian representations of ancient Iranian tribes.
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Davis, P. J. "‘A Simple Girl’? Medea in Ovid Heroides 12." Ramus 41, no. 1-2 (2012): 33–48. http://dx.doi.org/10.1017/s0048671x00000242.
Full textAbstract:
For Homer's Circe the story of Argo's voyage was already well known. Although we cannot be sure that the Odyssey's first audience was aware of Medea's role in Jason's story, we do know that by the time that Ovid came to write Heroides, she had already appeared in numerous Greek and Latin texts, in epic and lyric poetry and on the tragic stage. Given her complex textual and dramatic history, it seems hardly likely that any Ovidian Medea could actually be ‘a simple girl'. And yet precisely this charge of ‘simplicity’ has been levelled against Heroides 12 and its Active author. I propose to argue that the Medea of Heroides 12 is complex, not simple, and that her complexity derives from the fact that Ovid has positioned his elegiac heroine between past and future, guilt and innocence, epic and tragedy.Like all of Ovid's heroines, Medea writes at a critical juncture in her mythic life. But Medea's myth differs significantly from those of her fellow authors, for it requires her to play five distinct roles in four separate locations. Thus while Penelope, for example, plays only the part of Ulysses' loyal wife on Ithaca immediately before and during her husband's return, Medea plays the ‘simple girl’ in Colchis, the murderous wife in Iolcus, the abandoned mother in Corinth, the poisonous stepmother in Athens and the potential filicide back in Colchis. She is a heroine with a well-known and extensive history and so it is not surprising that the first line of Heroides 12 invokes the concept of memory: memini (‘I remember’).